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^VftN  OF  PHtHCi 
■'•■'0V23  193: 

The  Book  of  jofeki!^ 

WITH  AN 

INTRODUCTION  AND  NOTES 


fOR  BIBLE  CLASSES  IN  COLLEGES,  CHRISTIAN  ASSOCIATIONS 

YOUNG    PEOPLE'S    SOCIETIES,    AND    THE 

PRIVATE  STUDENT 


/ 
William  Johnston  Zuck 

Professor  of  English  Literature  in  Otterbein  University 


Dayton,  Ohio 
United  Beethken  Publishing  House 


Copyright,  1898,  by 

United  Brethren  Publishing  House 

Dayton,  Ohio 


TO  MY 

FATHER  AND  MOTHER 

WITH 

Sincere  Affection 


PREFACE 


This  book  represents  the  experience  of  the  college  recitation- 
room.  No  part  of  the  one  year  devoted  to  the  study  of  the  Old 
Testament  has  been  more  interesting,  and,  I  believe,  more  profit- 
able, than  that  given  to  the  Book  of  Job.  Naturally,  the  Bible 
has  never  had  more  exacting  readers  than  those  found  in  our 
colleges  and  universities.  From  actual  experience,  I  have  found 
that  none  can  possibly  be  more  appreciative  of  its  literary  value. 
It  is  to  be  hoped  that  for  this  reason,  if  for  no  other,  the  Bible 
will  soon  be  given  a  place  in  the  curriculum  of  every  college  in 
the  land. 

All  scholars  are  agreed  that  the  Hebrew  of  the  Book  of  Job  is 
exceedingly  difficult.  It  was  Luther  who  said,  "Job  is  suflering 
more  from  my  version  than  from  the  taunts  of  his  friends."  For 
this  reason  many  commentators  have  made  their  own  transla- 
tion, seeking  to  bring  out  as  each  is  able  to  understand  it  the 
genius  and  suggestiveness  of  the  language. 

The  present  work  is  based  upon  the  Revised  Version,  with  many 
of  the  preferences  of  the  American  Old  Testament  Revision  Com- 
pany incorporated  in  the  text.  The  divisions  into  chapters  are 
indicated  in  the  margin  simply  for  convenience  of  comparison 
with  the  Authorized  and  Revised  versions.  The  paragraphs  or 
sections  of  the  text  are  made  not  with  reference  to  the  parallelism 
of  Hebrew  versification,  a  feature  altogether  too  technical  for 
the  average  student  of  literature,  but  rather  with  regard  to  due 
subordination  of  the  thought  and  ease  of  interpretation. 

The  feature  to  which  special  attention  is  called  is  that  of  the 
supplementary  readings  at  the  lower  margin  on  each  page.  These 
readings  are  from  three  separate  translations,  and  furnish  to  the 
reader  at  a  glance  the  most  striking  diflferences  in  the  attempt  to 
convey  in  English  the  sense  of  the  original.  Professor  John  F. 
Genung,  in  a  letter  to  me,  says  of  his  translation  that  it  "differs 
from  the  current  one  generally  in  the  direction  of  greater  literal- 
ness.    Yet  my  interpretation  of  that  literalness  was  made  not 

V 


Vi  PREFACE 

only  with  the  linguistic,  but  with  the  literary  feeling;  regard 
being  had  to  the  translation  not  only  of  the  idea,  but  of  the 
emotion  and  the  suggestiveness  due  to  order  of  words,  turns  of 
expression,  and  the  like,  so  far  as  these  things  are  amenable  to 
translation."  Dr.  Cowles  has  departed  from  the  word-for-word 
translation  to  express  in  a  prose  translation  more  fully  the  log- 
ical relations  of  the  several  clauses  to  each  other  and  to  the  main 
argument,  introducing  in  brackets  for  this  purpose  "some  con- 
necting and  explanatory  words  or  clauses."  The  translation  by 
Professor  Noyes,  of  Harvard,  though  much  the  oldest,  is  of  special 
interest  and  value  because  of  its  smoothness  and  adaptability  to 
the  requirements  of  the  average  reader.  It  is  designed  that  these 
readings,  with  the  text,  shall  furnish  a  comparative  study  from, 
four  translations,  each  from  a  different  point  of  view ;  and  in  this 
way  will  come  to  light  shades  of  meaning  and  color  otherwise 
concealed  from  view. 

For  the  cordial  permission  to  use  their  translations  as  I  have 
done  in  this  book,  I  wish  most  gratefully  to  acknowledge  the 
kindness  of  Professor  John  F.  Genung,  of  Amherst  College,  and 
of  D.  Appleton  &  Company,  and  the  American  Unitarian  Associa- 
tion of  Boston,  publishers  respectively  of  the  works  of  Dr.  Henry 
Cowles  and  Dr.  George  R.  Noyes. 

The  notes  have  been  prepared  not  only  to  make  clear  the 
meaning  of  difficult  words  and  expressions,  but  to  stimulate 
the  reader  and  student  to  some  thinking  and  inquiry  on  his 
part.  For  college  classes  it  is  recommended  that  a  text-book  of 
rhetoric  be  kept  within  easy  reach  for  constant  reference. 

The  study  of  the  Book  of  Job  has  been  to  me  a  great  delight.  1 
trust  that  this  presentation  of  it  will  be  helpful  to  others. 

Otterbein  University,  March,  1898. 


CONTENTS 


PAGE 

Preface,      --------_...  y 

Introduction, ix 

Analysis  of  Poem,           xix 

Persons  and  Places, xxi 

Explanatory, xxii 

The  Text,            23 

Notes,           - 12i 

Index  of  Familiar  Lines, 211 

Index  of  Words, -213 


INTRODUCTION 


The  Book  of  Job  is  the  masterpiece  in  the  world's 
literature.  For  depth  of  thought,  sublimity  of  concep- 
tion, and  beauty  of  expression,  it  is  unsurpassed.  The 
keenest  criticism  and  the  most  profound  scholarship  the 
world  has  ever  known  have  endeavored  in  vain  to 
exhaust  the  matchless  wealth  of  its  materials;  it  yet 
remains  the  brightest  and,  perhaps,  most  distant  star 
in  the  literary  firmament. 

Because  of  its  narrative  and  philosophical  interest,  the 
Book  of  Job  has  probably  received  in  the  past  more  atten- 
tion on  the  side  of  the  higher  unity,  or  its  place  and 
meaning  as  a  whole,  than  any  other  Biblical  book. 
Texts,  it  is  true,  upon  which  to  build  the  superstructure 
of  a  sermon,  are  found  in  it  almost  without  number ;  but 
the  Job  problem,  the  mystery  of  human  sufiering,  the 
providential  government  of  God,  the  enigmas  of  life  as 
they  come  to  every  man  in  the  progress  of  his  earthly 
pilgrimage, —  these  are  some  of  the  significant  problems 
suggested,  not  by  texts  and  chapters,  but  by  the  study 
of  the  book  in  its  larger  unity  and  character  as  literature. 
It  is  these  also  that  have  given  to  the  Book  of  Job  uni- 
versal interest.  It  is  for  every  man  in  every  age.  "  One 
feels,  indeed,"  says  Carlyle,  "as  if  it  were  not  Hebrew; 
such  a  noble  universality,  difierent  from  noble  patriotism 
or  sectarianism,  reigns  in  it.  A  noble  book:  all  men's 
book !  "    The  Iliad  and  the  ^neid,  Hamlet  and  Paradise 


X  INTRODUCTION 

Lost,  the  Divine  Comedy  and  Faust,  are  almost  insignifi- 
cant in  grandeur  of  purpose,  majestic  sweep  of  thought, 
and  wealth  of  diction,  when  compared  with  this  single 
book  of  our  English  Bible. 

The  Book  of  Job  belongs  to  what  is  called  the  Wisdom 
literature  of  the  Hebrews.  As  in  the  Proverbs  and  Eccle- 
siastes,  so  in  this  there  is  easily  discovered  a  philosophical 
interest,  based  upon  the  experience  of  life.  It  is  the 
product,  therefore,  of  an  age  of  reflection,  on  hfe,  on 
conduct,  and  on  some  of  the  mj^steries  that  are  forever 
crying  out  for  solution.  Philosophy  is  not  always  mere 
speculation,  nor  the  vagaries  of  an  unsettled  or  unculti- 
vated mind.  The  sj^stems  of  thought  that  have  withstood 
the  ravages  of  time  and  the  onward  march  of  truth  have 
been  built  upon  sure  and  imperishable  foundations,  re- 
vealed to  man  in  the  conscious  workings  of  his  own 
soul,  or  more  directly  still  by  the  power  and  Spirit  of 
God.  More  clearly  than  we  shall  ever  be  able  to  trace, 
these  systems  have  sprung  from  some  act  or  event  of 
history,  either  in  the  life  of  a  single  individual,  or  of  the 
whole  race.  From  this  as  a  starting-point,  simple  or  com- 
plex, thought  has  taken  shape  and  has  gone  on  to  possess 
fields  before  unknown  and  treasures  hitherto  ungathered. 

So  it  must  have  been  with  the  Book  of  Job.  It  is  not 
in  the  purpose  of  this  introduction,  nor  of  the  body  of 
notes  on  the  text,  to  discuss  the  claims  of  historical 
criticism.  We  are  dealing  here  with  the  Book  of  Job 
on  its  purely  literary  side,  a  point  of  view  with  which 
questions  of  authorship  and  date  of  composition  have 
little  or  nothing  to  do.  Much  will  be  gained  if  the  stu- 
dent will  assume  with  Luther  that  the  "Book  of  Job  is 
a  record  of  facts,"  and  not  the  mere  fiction  or  fancy  of 
poetic  genius.  Until  more  light  is  thrown  upon  these 
sacred  pages  than  that  which  comes  from  theory  and 


INTRODUCTION  XI 

speculation,  the  man  Job  will  continue  to  be  one  of  the 
most  interesting  and  most  real  of  Old  Testament  char- 
acters, and  the  Book  of  Job  in  all  essential  features 
historically  true.  Who  will  say  that  the  profound  spir- 
itual philosophy  permeating  every  part  of  the  poem  has 
not  had  a  more  fitting  origin  in  the  real  experience  of 
some  patriarch  out  on  the  plains  of  Arabia,  the  silent 
desert  about  him  and  the  stars  above  him,  than  in  an 
age  disturbed  by  national  disruption  and  weakened  by 
personal  indulgence  ? 

On  the  other  hand,  it  must  not  be  forgotten  that  we 
see  here  the  hand  of  the  artist.  The  Book  of  Job  is  a 
poem,  and  one  of  surpassing  richness  and  beauty.  In 
diction,  figures  of  speech,  power  of  suggestion,  wealth  of 
imagery,— where  is  its  equal?  Every  reference  to  the 
heavens  above,  to  the  earth  beneath,  and  to  the  dark  and 
hidden  places  where  no  eye  can  see,  becomes  a  jewel  in 
literature.  The  air,  and  sky,  and  sea ;  insect,  and  bird, 
and  beast ;  mountain  and  dale ;  flower  and  tree ;  storm 
and  calm;  —  what  has  the  poet  not  seen  and  fashioned 
with  consummate  skill  as  gems  of  rarest  worth?  It 
would  be  a  mistake  to  think  that  it  is  art  for  art's  sake. 
The  highest  art  must  have  the  highest  thought,  and  the 
highest  thought  in  some  way  links  as  by  a  golden  chain 
the  soul  with  God.  As  a  divinely  inspired  book,  on  the 
greatest  of  all  themes,  could  it  be  less  beautiful  than  it 
is?   On  these  twenty-five  pages  of  our  Bible  has  streamed 

"The  light  that  never  was  on  sea  or  land," 

and  its  artistic  excellence,  not  less  than  the  deep  under- 
current of  its  thought,  is  as  much  beyond  that  of  litera- 
ture outside  the  covers  of  the  Sacred  Book  as  the  divine 
poet  is  above  the  human. 
There  has  always  been  an  interesting  question  concern- 


Xii  INTRODUCTION 

ing  the  form  of  the  poem.  How  shall  we  classify  it 
according  to  the  generally  accepted  principles  of  modern 
literary  criticism  ?  All  students  agree  that  Hebrew  liter- 
ature is  lacking  in  the  drama,  in  the  strict  sense  of  that 
word.  Yet  many  find  in  the  Book  of  Job  elements  that 
give  it  a  decided  dramatic  leaning.  Professor  Delitzsch 
calls  it  "a  drama,  and  in  the  narrower  sense,  a  tragedy. 
.  .  .  There  is  no  interchange  of  action,  nor  contest  with 
the  fist  or  sword  ;  yet  there  is  a  contest  of  thoughts  and 
words.  The  book  is  distinguished  by  its  full  and  clear 
outlines  of  character.  .  .  .  The  culminating  feature  in 
the  dramatic  art  consists  in  this,  that,  while  the  book 
nowhere  defines  the  central  idea,  it  makes  it  vivid  and 
lifelike.  The  Book  of  Job  was  not  intended  for  the 
stage:  for  the  Jews  got  the  theater  for  the  first  time  at 
a  much  later  period  from  the  Greeks  and  the  Romans, 
and  dramatic  representations  were  out  of  accord  with 
the  spirit  of  the  Jewish  religion.  But  a  drama  is  possible 
without  a  stage." 

Others  regard  it  rather  as  epic  in  form  and  substance. 
Says  Professor  Genung,  "  Whatever  its  technical  type,  the 
poem  is  the  embodiment  of  a  veritable  epos  of  a  history 
which  .  .  .  lies  at  the  very  basis  of  pure  religion,  full  of 
significance  for  its  integrity  and  perpetuity."  "We 
know  that  no  other  nations  have  ever  approached  the 
Hebrews  in  their  genius  for  apprehending  spiritual  truth. 
If  the  Jews  were  to  give  to  the  world  an  epic,  would  it  be 
a  story  of  battle  and  bloodshed,  or  of  strange  adventures 
beyond  the  sea?  These  by  no  means  represent  their 
national  character.  For  the  most  genuine  expression  of 
their  life  you  must  look  under  the  surface,  in  the  soul, 
where  worship  and  aspiration  and  prophetic  faith  come 
face  to  face  with  God."  ^     So  that  this  story  of  Job's 

*  JEpic  of  tJie  Inner  Life,  pp.  27,  28. 


INTRODUCTION  Xlll 

loyalty  and  integrity,  established  by  a  supreme  test,  is 
the  epoSj  the  glory  of  the  nation's  ideal,  the  theme  worth 
singing. 

A  view  combining  in  an  attractive  manner  these  two 
theories  is  that  of  Professor  Moulton  in  his  "Literary 
Study  of  the  Bible,"  when  he  calls  the  Book  of  Job  *'a 
dramatic  parable  in  a  frame  of  epic  story."  But  it  mat- 
ters little  by  what  name  it  is  called.  Its  greatness  consists 
in  large  measure  in  not  falling  distinctly  into  any  one 
class,  but  belonging  almost  equally  to  the  three  great 
divisions  of  poetic  literature  — epic,  lyric,  and  dramatic. 
The  interest  of  story  and  action  is  so  evenly  balanced 
throughout  the  poem  that  it  seems  folly  to  contend  for 
the  dominance  of  the  one  over  the  other.  The  lyric 
spirit  is  so  manifest  in  what  is  usually  called  Job's  curse, 
and,  indeed,  in  portions  of  the  speeches  in  the  contro- 
versy, that  the  whole  book  has  upon  the  reader  somewhat 
the  influence  of  a  song  sublime,  pouring  forth  with  no 
restraint  from  the  depths  of  the  human  soul.  Wholly 
Inadequate  is  that  consideration  of  the  book  which  makes 
it  only  a  debate  or  controversy  on  a  matter  of  great 
importance.  The  chief  interest  is  not  in  the  dialogue 
of  those  who  are  gathered  about  the  ash-heap.  The 
character  of  those  taking  part  is  drawn  with  much  clear- 
ness and  force,  each  one  having  a  personality  all  his 
own,  and  contributing  in  his  own  way  to  the  result  as 
a  whole.  But  Job  remains  the  true  and  abiding  interest. 
His  triumph  is  complete.  Upward  as  on  a  golden  stair- 
way he  climbs,  through  the  storm  into  the  calm,  out  of 
the  dark  into  the  light.  Thus  it  is  that  "in  its  use  of 
natural  imagery,  in  its  analysis  of  the  heart,  in  its  pas- 
sionate utterances  of  anguish  and  victory,  in  its  lyric 
laments,  in  its  sarcasms  and  invective,  in  the  boldness 
and    comprehensiveness    of   its    handling    of   profound 


XiV  INTRODUCTION 

practical  questions  to-clay  in  the  foreground  of  Christian 
thought,  and  in  its  magnificent  displays  of  the  divine 
splendor,  the  poem  surpasses  every  other  single  work 
in  the  whole  world  of  poetic  literature." 

The  argument  of  the  poem  is  given  with  such  fullness 
in  the  notes  that  but  one  or  two  thoughts  need  to  be 
added  here.  The  genius  of  the  poet  is  nowhere  more 
sublime  than  in  the  words  attributed  by  him  to  the  voice 
from  the  whirlwind,  the  voice  of  God.  Such  thoughts 
could  spring  from  the  mind  of  man  only  as  inspired  of 
God  and  upheld  by  him  in  its  unusual  flight.  Like  a 
panorama,  the  grandeur  of  the  universe  is  made  to  pass 
before  Job,  the  order  of  creation  is  reviewed,  the  adapta- 
tion of  all  the  forms  of  animal  life  to  the  jDarticular 
environment  in  which  they  are  found  is  vividly  and 
beautifully  set  forth ;  these  Job  is  made  to  see  as  he  has 
never  seen  them,  and  with  this  new  vision  comes  the 
overwhelming  realization  of  the  little  place  he  occupies 
in  the  great  work  and  wisdom  of  God.  Not  a  word  is 
uttered  by  the  Divine  Voice  on  the  great  question  that 
Job  and  his  friends  have  been  debating.  Human  genius 
working  alone  would  not  have  been  content  with  such 
seeming  indirection  and  absence  of  narrative  continuity. 
Indeed,  not  a  few  have  entirely  failed  to  grasp  the  real 
purpose  and  meaning  of  the  theophany.  When  we  recall 
the  story  of  the  prologue  and  the  darkness  into  which 
Job  was  plunged  by  no  fault  of  his  own;  when  we 
remember  that  he  is  fighting  a  battle  as  Jehovah's 
champion  for  the  right  against  terrible  odds,  and  yet 
is  so  fixed  in  his  reliance  and  confidence  in  the  justice 
of  his  cause  that  he  boldly  demands  vindication  at  the 
hands  of  God,  who  is  his  judge ;  when  we  remember  all 
this,  how  could  a  dinouement  be  more  fitting?  The 
divinely  guided  poet  has  made  no  mistake.    Jehovah 


INTRODUCTION  XV 

speaks  the  words  that  cause  Job  to  recognize  the  depth 
of  that  wisdom  which  he  has  tried  to  fathom.  What  cares 
he  now  for  his  sufferings!  The  outcome  was  not  what 
he  anticipated,  and  not  what  we  from  the  human  side 
would  exj)ect,  but  the  triumph  of  Job  is  not  less  complete. 
When  with  enraptured  vision  he  sees  the  matchless 
picture  of  Divine  Wisdom  as  drawn  by  the  pencil  of 
the  Divine  Artist,  he  admits  with  tranquillity  of  soul: 

"  I  know  that  Thou  canst  do  all  things, 
And  that  no  purpose  of  Thine  can  be  restrained." 

"  I  had  heard  of  Thee  by  the  hearing  of  the  ear; 
But  now  mine  eye  seeth  Thee, 
Wherefore  I  abhor  myself,  and  repent 
In  dust  and  ashes." 

And  is  not  just  this  the  real  lesson  of  the  Book  of  Job? 
No  doubt,  the  book  explains  to  us  the  uses  of  affliction 
and  trial,  but  its  sublimest  lesson  is  to  lift  us  above  the 
need  of  explanation.  The  soul  that  has  come  fully  to 
know  God  and  to  rest  supremely  in  him,  has  no  care  for 
the  tossing  of  the  billows  cast  up  by  the  sea  over  which 
it  is  voyaging,  for  he  is  at  the  helm,  and  he  created  the 
sea  and  rules  the  storm.  There  is  a  time  in  the  progress 
of  the  soul  when  the  majesty  and  glory  of  God  come  with 
such  power  and  beauty  that  there  is  no  room  for  question- 
ing or  boasting  or  asking  for  reasons.  There  are  some 
things  we  are  not  to  know,  and  yet  it  is  the  test  of  our 
love  and  faith  to  continue  true  and  loyal  in  his  service  in 
the  absence  of  knowledge.  With  such  a  spirit  wrought 
into  the  life  of  the  soul,  there  will  come  a  joy  and  peace 
that  no  accusation  of  the  evil  one,  no  bickerings  with 
sincere  but  misguided  friends,  no  persecutions  of  enemies, 
no  doubts  or  misgivings,  can  ever  disturb  or  destroy. 

There  are  absolutely  no  data  from  which  to  determine 


XVi  INTRODUCTION 

who  wrote  the  Book  of  Job,  or  the  date  of  its  composition. 
It  has  been  attributed  to  Job  himself,  to  Elihu,  to  Moses, 
or  to  some  writer  living  as  late  as,  or  even  later  than,  the 
time  of  David.  The  significant  fact  is  that  "  he  has  com- 
mitted his  book  to  the  care  of  the  ages  without  a  name." 

Up  and  down  the  centuries,  the  keen,  searching  eye  of 
the  critic  has  been  looking  for  the  age  that  could  produce 
this  most  splendid  flower  of  Hebrew  poetry,  but  no 
certainty  has  yet  been  reached.  Two  or  three  points  in 
the  discussion  seem  to  be  pretty  well  established.  Job 
and  his  friends,  as  well  as  the  scene  and  atmosphere  of 
the  whole  poem,  unmistakably  belong  to  the  patriarchal 
ages.  The  later  Old  Testament  books  assume  that  Job 
was  a  real  person,  and  speak  with  as  much  certainty  of 
him  as  they  do  of  Noah  and  Daniel.  The  author,  who 
has  given  with  such  marvelous  skill  the  experiences  of 
Job,  must  have  lived  at  or  very  close  to  the  time  when 
these  experiences  occurred.  But,  however  these  things 
may  be,  it  is  very  certain  that  this  Book  of  Job  was 
included  from  the  first  in  the  sacred  canon  in  good  faith 
by  those  who  believed  in  its  inspiration,  and  who  knew 
more  of  its  authorship  and  authority  than  we  can  ever 
know.  With  confidence,  therefore,  in  its  integrity,  and 
in  the  fact  that  it  has  a  place  in  the  Sacred  Scriptures, 
the  student  may  bring  to  the  study  of  the  Book  of  Job 
the  best  thought  of  which  he  is  capable. 

There  is  nothing  more  to  add,  except  to  say  that  the 
Book  of  Job  is  a  voice  speaking  to  us  out  of  the  far- 
distant  past,  but  speaking  with  such  emphasis  and  beauty 
the  words  of  eternal  life,  that  our  faith  clings  the  stronger 
to  that  other  perfect  man  of  whom  the  prophet  wrote: 

"He  was  wounded  for  our  transgressions.  He  was 
bruised  for  our  iniquities:  the  chastisement  of  our  peace 
was  upon  Him;  and  with  His  stripes  we  are  healed." 


THE  BOOK  OF  JOB 


'Acquaint  thyself  with  God,  if  thou  would'st  taste 
His  works.    Admitted  once  to  his  embrace, 
Thou  Shalt  perceive  that  thou  wast  blind  before ; 
Thine  eye  shall  be  instructed,  and  thine  heart 
Made  pure  shall  relish,  with  divine  delight 
Till  then  unfelt,  what  hands  divine  have  wrought." 

Cowper. 


ANALYSIS 


PAGE 

The  PROiiOGTTE  ( in  prose ),  ---------23 

Job's  Lyric  of  Woe, ___.27 

The  Controversy— 

The  First  Round  of  Speeches, 30 

The  Second  Round  of  Speeches, 54 

The  Third  Round  of  Speeches, 70 

The  Speech  of  EijIhtj,       ------...92 

The  Speech  of  the  Lord,  or  the  Voice  from  the  Whirl- 
wind,         107 

Job's  Reply, 117 

The  Epilogue  (in  prose), 118 


THE  PERSONS 


The  Lord  (Jehovah). 

The  Sons  of  God. 

The  Satan  or  Adversary. 

Job,  the  wealthy  patriarch  of  Uz. 

Eliphaz,  1 

BiLDAD,      I  Friends  of  Job  ;  venerable  men. 

ZOPHAR,      J 

EiiiHU,  a  young  man,  full  of  spirit  and  self-confidence. 

The  Wife  of  Job. 

Friends,  Messengers,  and  Spectators. 


THE  SCENES  OR  PLACES 


Heaven  :    Job's  trial  determined  at  a  council  of  God  with  his 
sons. 

Uz :    A  country  east  of  Palestine,  the  home  of  Job  and  his 
family. 

An  Ash-Mound  :    Outside  a  village  ;  the  scene  of  Job's  suffer- 
ing and  of  the  controversy  with  his  friends. 


EXPLANATORY 


The  chapter  references,  in  the  margin,  are  to  the  Authorized 
and  the  Revised  versions  of  the  Bible. 

In  supplementary  readings  at  the  foot  of  the  page  the  figures 
refer  to  lines  in  the  text  above.  The  readings  are  from  the  follow- 
ing translations : 

Genung's  translation  of  the  Book  of  Job  ( "  The  Epic  of  the 
Inner  Life")  — G. 

Noyes's  translation  of  the  Book  of  Job— N. 

Cowles's  translation  of  the  Book  of  Job— C. 

P.  means  page;  1.,  line. 

In  the  Notes,  page  and  line  are  indicated  as  follows:  2  : 4. 


THE  PROLOGUE 


Chap.  1. 
There  was  a  man  in  the  land  of  Uz,  whose  name 
was  Job  ;  and  that  man  was  perfect  and  upright,  and 
one  that  feared  God,  and  turned  away  from  evil. 
And  there  were  born  unto  him  seven  sons  and  three 
daughters.    His  substance  also  was  seven  thousand      5 
sheep,  and  three  thousand  camels,  and  five  hundred 
yoke  of  oxen,  and  five  hundred  she-asses,  and  a  very 
great  household ;  so  that  this  man  was  the  greatest 
of  all  the  children  of  the  east.    And  his  sons  went 
and  held  a  feast  in  the  house  of  each,  one  upon  his    10 
day ;  and  they  sent  and  called  for  their  three  sisters 
to  eat  and  to  drink  with  them.    And  it  was  so,  when 
the  days  of  their  feasting  were  gone  about,  that  Job 
sent  and  sanctified  them,  and  rose  up  early  in  the 
morning,  and  offered  burnt  offerings  according  to  the    15 
number  of  them  all :  for  Job  said,  "It  may  be  that 
my  sons  have  sinned,  and  renounced  God  in  their 
hearts."    Thus  did  Job  continually. 

Now  it  came  to  pass  on  the  day  when  the  sons 
of  God  came  to  present  themselves  before  the  Lord,    20 
that  Satan  came  also  among  them. 


5    Substance. —  ( R.  V.  marg.)  cattle;  (G.)  property;  (C.) 

possessktns. 
9    Children.  —  ( N.)  inhabitants. 
10    In  the  house,  et  seq.  —  ( C.)  in  each  one^s  Twuse  on  his 

birthday. 
17    Renounced.—  ( G.)  blasphemed ;  ( C.)  bid  farewell  to. 
23 


24  THE  BOOK  OF  JOB 

And  the  Lord  said  unto  Satan,  "Whence  comest 
thou?'' 

Then  Satan  answered  the  Lord,  and  said,  "  From 
going  to  and  fro  in  the  earth,  and  from  walking  up 
5    and  down  in  it." 

And  the  Lord  said  unto  Satan,  "Hast  thou  consid- 
ered my  servant  Job?  for  there  is  none  Uke  him  in 
the  earth,  a  perfect  and  an  upright  man,  one  that 
feareth  God,  and  turneth  away  from  evil." 
10  Then  Satan  answered  the  Lord  and  said : ' '  Doth  Job 
fear  God  for  nought  ?  Hast  not  Thou  made  an  hedge 
about  him,  and  about  his  house,  and  about  all  that 
he  hath,  on  every  side  ?  Thou  hast  blessed  the  work  of 
his  hands,  and  his  substance  is  increased  in  the  land. 
15  But  jDut  forth  Thine  hand  now,  and  touch  all  that  he 
hath,  and  he  will  renounce  Thee  to  Thy  face." 

And  the  Lord  said  unto  Satan,  "Behold,  all  that 
he  hath  is  in  thy  power;  only  upon  himself  put  not 
forth  thine  hand." 
20        So  Satan  went  forth  from  the  presence  of  the  Lord. 

And  it  fell  on  a  day  when  his  sons  and  his  daugh- 
ters were  eating  and  drinking  wine  in  their  eldest 
brother's  house,  that  there  came  a  messenger  unto 
Job,  and  said,  "The  oxen  were  plowing,  and  the  asses 

25  feeding  beside  them :  and  the  Sabeans  fell  upon  them, 
and  took  them  away ;  yea,  they  have  slain  the  sei-v- 
ants  with  the  edge  of  the  sword;  and  I  only  am 
escaped  alone  to  tell  thee." 


14    Substance. —See  p.  23, 1.  5. 

16    Renounce  Thee  to  Thy  face.  —  (  C.)  loill  surely  say 

thee  farewell  to  thy  face. 
26   Servants. —  ( G. )  youths;  (C.)  young  men.    See  also 

p.  25, 11.  3,  9. 


THE  PROLOGUE  25 

While  he  was  yet  speaking,  there  came  also  another, 
and  said,  "The  fire  of  God  is  fallen  from  heaven,  and 
hath  burned  up  the  sheep,  and  the  servants,  and  con- 
sumed them;  and  I  only  am  escaped  alone  to  tell 
thee."  5 

While  he  was  yet  speaking,  there  came  also  another, 
and  said,  "The  Chaldeans  made  three  bands,  and  fell 
upon  the  camels,  and  have  taken  them  away,  yea, 
and  slain  the  servants  with  the  edge  of  the  sword;  and 
I  only  am  escaped  alone  to  tell  thee."  10 

While  he  was  yet  speaking,  there  came  also  an- 
other, and  said,  "Thy  sons  and  thy  daughters  were 
eating  and  drinking  wine  in  their  eldest  brother's 
house:  and,  behold,  there  came  a  great  wind  from 
the  wilderness,  and  smote  the  four  corners  of  the  15 
house,  and  it  fell  upon  the  young  men,  and  they  are 
dead;  and  I  only  am  escaped  alone  to  tell  thee." 

Then  Job  arose,  and  rent  his  mantle,  and  shaved 
his  head,  and  fell  down  upon  the  ground,  and  wor- 
shipped; and  he  said,  "Naked  came  I  out  of  my  20 
mother's  womb,  and  naked  shall  I  return  thither :  the 
Lord  gave,  and  the  Lord  hath  taken  away ;  blessed 
be  the  name  of  the  Lord."  In  all  this  Job  sinned 
not,  nor  charged  God  foolishly. 

Chap.  2. 

Again  there  was  a  day  when  the  sons  of  God  came  to    25 
present  themselves  before  the  Lord,  and  Satan  came 
also  among  them  to  present  himself  before  the  Lord. 

And  the  Lord  said  unto  Satan,  "From  whence 
comest  thou?" 


14    ( C.)  a  great  tvind-storm  sivept  across  the  desert. 

23  Nob  charged  God  FOOLiSHiiY.  — (G.)  nor  attributed 
aught  unbeseeming  to  God ;  ( C.)  nor  imputed  folly 
to  God;  (N.)  nor  uttered  vain  words  against  God. 


26  THE  BOOK  OF  JOB 

And  Satan  answered  the  Lord  and  said,  "From 
going  to  and  fro  in  the  earth,  and  from  walliing  up 
and  down  in  it." 
And  the  Lord  said  unto  Satan,  "Hast  thou  con- 
5    sidered  my  servant  Job?  for  there  is  none  like  him 
in  the  earth,  a  perfect  and  an  upright  man,  one  that 
feareth  God,  and  turneth  away  from  evil:  and  he 
still  holdeth  fast  his  integrity,  although  thou  movedst 
me  against  him,  to  destroy  him  without  cause." 
10       And  Satan  answered  the  Lord,  and  said :  "  Skin  for 
skin,  yea,  all  that  a  man  hath  will  he  give  for  his 
life.    But  put  forth  Thine  hand  now,  and  touch  his 
bone  and  his  flesh,  and  he  will  renounce  Thee  to  Thy 
face." 
15       And  the  Lord  said  unto  Satan,  "Behold,  he  is  in 
thine  hand ;  only  spare  his  life." 

So  Satan  went  forth  from  the  presence  of  the  Lord, 

and  smote  Job  with  sore  boils  from  the  sole  of  his 

foot  unto  his  crown.    And  he  took  him  a  potsherd 

20    to  scrape  himself  withal;    and  he  sat  among  the 

ashes. 

Then  said  his  wife  unto  him,  "Dost  thou  still  hold 
fast  thine  integrity?  renounce  God,  and  die." 
But  he  said  unto  her :  "  Thou  speakest  as  one  of  the 
25    foolish  women  speaketh.     What?  shall  we  receive 
good  at  the  hand  of  God,  and  shall  we  not  receive 
evil  ?  " 
In  all  this  did  not  Job  sin  with  his  lips. 


5  ( G.),  ( C),  and  ( N.)  here,  as  also  in  1. 7,  p.  24,  use  a  comma 
after  Job,  and  in  ( G. )  and  ( N. )  the  clause  follow- 
ing begins  with  that  instead  of  for.  The  question 
closes  with  evil,  1.  7. 

18    Sore  boils.—  ( C.)  burning  ulcers  ( the  black  leprosy ). 

23    Renounce.  —  (  G.)  curse  ;  ( C.)  bid  farewell  to. 


THE  PROLOGUE  27 

Now  when  Job's  three  friends  heard  of  all  this  evil 
that  was  come  upon  him,  they  came  every  one  from 
his  own  place;  Eliphaz  the  Temanite,  and  Bildad 
the  Shuhite,  and  Zophar  the  Naamathite :  and  they 
made  an  appointment  together  to  come  to  bemoan  5 
him  and  to  comfort  him.  And  when  they  lifted  up 
their  eyes  afar  off,  and  knew  him  not,  they  lifted  up 
their  voice,  and  wept ;  and  they  rent  every  one  his 
mantle,  and  sprinkled  dust  upon  their  heads  toward 
heaven.  So  they  sat  down  with  him  upon  the  ground  10 
seven  days  and  seven  nights,  and  none  spake  a  word 
unto  him:  for  they  saw  that  his  grief  was  very  great. 


JOB^  LYRIC  OF  WOE 

Chap.  3. 
After  this  opened  Job  his  mouth,  and  cursed  his 
day.    And  Job  answered  and  said: 

"  Let  the  day  perish  wherein  I  was  born,  15 

And  the  night  which  said, '  There  is  a  man  child  con- 
ceived.' 

Let  that  day  be  darkness ; 

Let  not  God  from  above  seek  for  it. 

Neither  let  the  light  shine  upon  it. 

Let  darkness  and  the  shadow  of  death  claim  it  for    20 
their  own ; 

Let  a  cloud  dwell  upon  it ; 

Let  all  that  maketh  black  the  day  terrify  it. 


1    (G.)  and  (N.)  omit  when,  and  in  second  line  read  and 

came. 
12    Grief.—  ( G.)  affliction. 
22    ( C.)  Let  eclipses  of  day  strike  terror  through  it. 


28  THE  BOOK  OF  JOB 

"As  for  that  night,  let  thick  darkness  seize  upon  it : 
Let  it  not  rejoice  among  the  days  of  the  year; 
Let  it  not  come  into  the  number  of  the  months. 
Lo,  let  that  night  be  barren; 
5    Let  no  joyful  voice  come  therein. 
Let  them  curse  it  that  curse  the  day, 
Who  are  ready  to  rouse  up  leviathan. 
Let  the  stars  of  the  twilight  thereof  be  dark  : 
Let  it  look  for  light,  but  have  none ; 
10    Neither  let  it  behold  the  eyelids  of  the  morning : 

Because  it  shut  not  up  the  doors  of  my  mother's 

womb. 
Nor  hid  trouble  from  mine  eyes. 

"  Why  died  I  not  from  the  womb? 

Why  did  I  not  give  up  the  ghost  when  my  mother 
bare  me  ? 
15    Why  did  the  knees  receive  me  ? 

Or  why  the  breasts,  that  I  should  suck  ? 

For  now  should  I  have  lain  down  and  been  quiet ; 

I  should  have  slept ;  then  had  I  been  at  rest : 

With  kings  and  counsellors  of  the  earth, 
20    Who  built  up  waste  places  for  themselves  ; 

Or  with  princes  that  had  gold, 

Who  filled  their  houses  with  silver ; 

Or  as  an  hidden  untimely  birth  I  had  not  been  ; 

As  infants  which  never  saw  light. 
25    There  the  wicked  cease  from  troubling  ; 

And  there  the  weary  be  at  rest. 


7    Ready.— ( G.),  ( N.)  skilled  ;  ( C.)  who  have  skill  to  excite  to 

frenzy  the  crooked  serpent. 
10    ( C. )  Let  it  never  look  forth  through  the  eyelids  of  the  davm. 
17    ( N.)  For  now  should  I  lie  down  and  be  quiet. 
20    ( G. ),  ( C. )   Who  built  themselves  ruins. 


JOB'S   LYRIC  OF  WOE  29 

There  the  prisoners  are  at  ease  together ; 
They  hear  not  the  voice  of  the  taslimaster. 
The  small  and  the  great  are  there ; 
And  the  servant  is  free  from  his  master. 

**  Wherefore  is  light  given  to  him  that  is  in  misery,      5 
And  life  unto  the  bitter  in  soul ; 
Who  long  for  death,  but  it  cometh  not ; 
And  dig  for  it  more  than  for  hid  treasures ; 
Who  rejoice  exceedingly, 

And  are  glad,  when  they  can  find  the  grave  ?  10 

Why  is  light  given  to  a  man  whose  way  is  hid, 
And  whom  God  hath  hedged  in? 
For  my  sighing  cometh  before  I  eat, 
And  my  groanings  are  poured  out  like  water. 
For  the  thing  which  I  fear  cometh  upon  me,  15 

And  that  which  I  am  afraid  of  cometh  unto  me. 
I  am  not  at  ease,  neither  am  I  quiet,  neither  have  I 

rest; 
But  trouble  cometh." 


1,  2    ( C. )  Slaves  are  all  quiet  there;  they  hear  no  voice  of  the 
driver. 
11    Way  is  hid.  —  (  C.  )  life-path  is  darkened. 
15-18    ( G.)  JF'or  I  feared  a  fear,  and  it  hath  overtaken  me, 
And  what  I  dreaded  is  come  upon  me. 
I  was  not  heedless,  nor  was  I  at  ease, 
Nor  was  lot  rest,— yet  trouble  came. 


30  THE  BOOK  OF  JOB 


THE  CONTROVERSY 
Mrst  Bound  of  Speeches 

Emphaz 
Chap.  4. 

Then  answered  Eliphaz  the  Temanite,  and  said : 

"If  one  assay  to  commune  with  thee,  wilt  thou 
be  grieved  ? 
But  who  can  withhold  himself  from  speaking  ? 
Behold,  thou  hast  instructed  many, 
5    And  thou  hast  strengthened  the  weak  hands. 
Thy  words  have  upholden  him  that  was  falling. 
And  thou  hast  made  firm  the  feeble  knees. 
But  now  it  is  come  unto  thee,  and  thou  faintest ; 
It  toucheth  thee,  and  thou  art  troubled. 
10    Is  not  thy  fear  of  God  thy  confidence. 
And  the  integrity  of  thy  ways  thy  hope  ? 

"Remember,  I  pray  thee,  who  ever  perished,  being 
innocent  ? 

Or  where  were  the  upright  cut  off  ? 

According  as  I  have  seen,  they  that  plow  iniquity, 
15    And  sow  trouble,  reap  the  same. 

By  the  breath  of  God  they  perish. 

And  by  the  blast  of  His  anger  are  they  consumed. 

The  roaring  of  the  lion,  and  the  voice  of  the  fierce  lion, 

And  the  teeth  of  the  young  lions,  are  broken. 
20    The  old  lion  perisheth  for  lack  of  prey, 

And  the  whelps  of  the  lioness  are  scattered  abroad. 


10    Fear  of  God.—  ( G. )  piety. 
15    Tkouble.— (G.)  wickedness. 


THE  CONTROVEESY  31 

"Now  a  thing  was  secretly  brought  to  me, 
And  mine  ear  received  a  whisper  thereof. 
In  thoughts  from  the  visions  of  the  night, 
When  deep  sleep  falleth  on  men, 

Fear  came  upon  me,  and  trembling,  5 

Which  made  all  my  bones  to  shake. 
Then  a  spirit  passed  before  my  face ; 
The  hair  of  my  flesh  stood  up. 
It  stood  still,  but  I  could  not  discern  the  appearance 

thereof ; 
A  form  was  before  mine  eyes :  10 

There  was  silence,  and  I  heard  a  voice,  saying, 
'  Shall  mortal  man  be  more  just  than  God  ? 
Shall  a  man  be  more  pure  than  his  Maker  ? 
Behold,  He  putteth  no  trust  in  His  servants; 
And  His  angels  He  chargeth  with  folly :  15 

How  much  more  them  that  dwell  in  houses  of  clay, 
Whose  foundation  is  in  the  dust. 
Who  are  crushed  before  the  moth  ! 
Betwixt  morning  and  evening  they  are  destroyed : 
They  perish  for  ever  without  any  regarding  it.  20 

Is  not  their  tent-cord  plucked  up  within  them  ? 
They  die,  and  that  without  wisdom.' 

Chap.  5. 

"  Call  now ;  is  there  any  that  will  answer  thee  ? 
And  to  whom  of  the  holy  ones  wilt  thou  turn  ? 
For  vexation  killeth  the  foolish  man,  25 


1    Thing.  —  (  G. ),  (  C.  ),  (  N.  )  word. 

12    ( G. )  Shall  mortal  man  he  just  heforre  Ood  f 

18  (G.)  Who  are  crushed  like  the  moth;  (N.)  Who  crumble  to 
pieces,  as  if  moth-eaten  ! 

21  (C.)  Does  not  their  glory  pass  away  {as  the  moving  cara- 
vans of  the  desert )  f  ( N.)  The  excellency  that  is 
in  them  is  torn  away. 

25    (G. )  Nay,  rather,  anger  destroyeth  the  foolish  man. 


32  THE  BOOK  OF  JOB 

And  jealousy  slayeth  the  silly  one. 

I  have  seen  the  foolish  taking  root : 

But  suddenly  I  cursed  his  habitation. 

His  children  are  far  from  safety, 
5      And  they  are  crushed  in  the  gate, 

Neither  is  there  any  to  deliver  them. 

Whose  harvest  the  hungry  eateth  up. 

And  taketh  it  even  out  of  the  thorns. 

And  the  snare  gapeth  for  their  substance. 
10        "  For  affliction  cometh  not  forth  of  the  dust. 

Neither  doth  trouble  spring  out  of  the  groimd  ; 

But  man  is  born  unto  trouble, 

As  the  sparks  fly  upward. 

*'  But  as  for  me,  I  would  seek  unto  God, 
15    And  unto  God  would  I  commit  my  cause : 

Who  doeth  great  things  and  unsearchable ; 

Marvellous  things  without  number  : 

Who  giveth  rain  upon  the  earth, 

And  sendeth  waters  upon  the  fields : 
20    So  that  He  setteth  up  on  high  those  that  are  low  ; 

And  those  who  mourn  are  exalted  to  safety. 

He  frustrateth  the  devices  of  the  crafty. 

So  that  their  hands  cannot  perform  their  enterprise. 

He  taketh  the  wise  in  their  own  craftiness  : 
25    And  the  counsel  of  the  froward  is  carried  headlong. 

They  meet  with  darkness  in  the  day-time. 

And  grope  at  noonday  as  in  the  night. 


1    ( G. )  And  the  simple  are  slain  by  passion. 

12  But.    (  G.  ),  (  C.  )  /or  ;  ( N. )  belwld. 

13  (G. )  As  the  sons  of  the  flame  fly  aloft;  (C.)  And  sparks 

mount  upward  flying. 
23    (  C. )  And  their  hands  cannot  work  out  their  thought. 
25    ( G.)  And  the  counsel  of  the  subtile  overreacheth  itself. 


THE  CONTROVERSY  33 

But  He  saveth  from  the  sword  of  their  mouth, 
Even  the  needy  from  the  hand  of  the  mighty. 
So  the  poor  hath  hope, 
And  iniquity  stoppeth  her  mouth. 

*' Behold,  happy  is  the  man  whom  God  correcteth:      5 
Therefore  despise  not  thou  the  chastening  of   the 

Almighty. 
For  He  maketh  sore,  and  bindeth  up ; 
He  woundeth,  and  His  hands  make  whole. 
He  shall  deliver  thee  in  six  troubles ; 
Yea,  in  seven  there  shall  no  evil  touch  thee.  10 

In  famine  He  shall  redeem  thee  from  death ; 
And  in  w^ar  from  the  power  of  the  sword. 
Thou  shalt  be  hid  from  the  scourge  of  the  tongue  ; 
Neither  shalt  thou  be  afraid  of  destruction  when  it 

cometh. 
At  destruction  and  dearth  thou  shalt  laugh  ;  15 

Neither  shalt  thou  be  afraid  of  the  beasts   of  the 

earth. 
For  thou  shalt  be  in  league  with  the  stones  of  the 

field; 
And  the  beasts  of  the  field  shall  be  at  peace  with 

thee. 
And  thou  shalt  know  that  thy  tent  is  in  peace  ; 
And  thou  shalt  visit  thy  fold,  and  shalt  miss  noth-    20 

ing. 
Thou  shalt  know  also  that  thy  seed  shall  be  great. 
And  thine  offspring  as  the  grass  of  the  earth. 


1,  2    (Q.)  So  from  the swoi'd,  from  their  mouth, 

And  from  the  hand  of  the  strong,— He  rescueth  the 
needy. 
20    Visit  thy  fold.— (G.)  review  thy  household;  ( C.)  visit 
thy  sheepfold;  (N.)  visit  thy  dwelling. 


34  THE  BOOK  OF  JOB 

Thou  Shalt  come  to  thy  grave  in  a  full  age, 
Like  as  a  shock  of  grain  cometh  in  in  its  season. 

"Lo  this,  we  have  searched  it,  so  it  is ; 
Hear  it,  and  know  thou  it  for  thy  good." 


Job 
Chap.  6. 
5       Then  Job  answered  and  said  : 

"  Oh  that  my  vexation  were  but  weighed, 
And  all  my  calamity  laid  in  the  balances ! 
For  now  it  would  be  heavier  than  the  sand  of  the 

seas  : 
Therefore  have  my  words  been  rash. 
10    For  the  arrows  of  the  Almighty  are  within  me, 
The  poison  whereof  my  spirit  drinketh  up  : 
The  terrors  of  God  do  set  themselves  in  array  against 
me. 
" Doth  the  wild  ass  bray  when  he  hath  grass? 
Or  loweth  the  ox  over  his  fodder  ? 
15    Can  that  which  hath  no  savour  be  eaten  without 
salt? 
Or  is  there  any  taste  in  the  white  of  an  egg  ? 
My  soul  ref useth  to  touch  them ; 
They  are  as  loathsome  food  to  me. 


4    (G.)  Hear  it,  and  know  thou;  it  is  for  thee;  (C.)  Hear 
and  learn  it  for  thyself;  ( N.)  Hear  it,  and  lay 
it  up  in  thy  mind  ! 
6,   7    ( G. )  OTi  that  mine  anger  were  weighed,  were  weighed, 
And,  laid  in  the  balances  against  it,  my  wretched- 
ness ! 
17, 18    ( N.)  That  which  my  soul  abhorreth  to  touch 
Hath  become  m,y  loathsome  food. 


THE  CONTROVERSY  35 

"  Oh  that  I  might  have  my  request ; 
And  that  God  would  grant  me  the  thing  that  I  long 

for! 
Even  that  it  would  please  God  to  crush  me ; 
That  He  would  let  loose  His  hand,  and  cut  me  off ! 
And  be  it  still  my  consolation,  5 

Yea,  let  me  exult  in  pain  that  spareth  not. 
That  I  have  not  denied  the  w^ords  of  the  Holy  One. 

"  What  is  my  strength,  that  I  should  wait? 
And  what  is  mine  end,  that  I  should  be  patient ; 
Is  my  strength  the  strength  of  stones  ?  10 

Or  is  my  flesh  of  brass  ? 
Is  it  not  that  I  have  no  help  in  me, 
And  that  wisdom  is  driven  quite  from  me  ? 

"To  him  that  is  ready  to  faint  kindness  should  be 

showed  from  his  friend ; 
Even  to  him  that  forsaketh  the  fear  of  the  Almighty.    15 
My  brethren  have  dealt  deceitfully  as  a  brook. 
As  the  channel  of  brooks  that  pass  away ; 
Which  are  black  by  reason  of  the  ice, 
And  wherein  the  snow  hideth  itself : 
What  time  they  wax  warm,  they  vanish :  20 

When  it  is  hot,  they  are  consumed  out  of  their  place. 
The  caravans  that  travel  by  the  way  of  them  turn 

aside ; 
They  go  up  into  the  waste,  and  perish. 
The  caravans  of  Tema  looked. 


5,    6    ( G. )  For  then  it  would  still  be  my  comfort,  — 

Yea,  I  should  exult  in  pain,  though  He  spare  not. 
12-15    ( C. )  Is  not  help  in  myself  utterly  wanting, 

And  all  hope  of  recovery  driven  away  from  me  ? 
A  broken-down  man  should  have  pity  from  hisfriena-, 
Else  he  forsakes  the  fear  of  the  Almighty. 
22    ( C. )  The  caravans  turn  aside  into  those  old  tcatcr-courses. 


36  THE  BOOK  OF  JOB 

The  companies  of  Sheba  waited  for  thein. 
They  were  ashamed  because  they  had  hoped ; 
They  came  thither,  and  were  confounded. 
For  now  ye  are  nothing ; 
5    Ye  see  a  terror,  and  are  afraid. 

"  Did  I  say,  '  Give  unto  me '  ? 

Or,  '  Offer  a  present  for  me  of  your  substance '  ? 

Or,  '  Dehver  me  from  the  adversary's  hand '  ? 

Or,  '  Redeem  me  from  the  hand  of  the  oppressors '  ? 
10        "  Teach  me,  and  I  will  hold  my  peace  : 

And  cause  me  to  understand  wherein  I  have  erred. 

How  forcible  are  w^ords  of  uprightness ! 

But  your  reproof,  what  doth  it  reprove  ? 

Do  ye  think  to  reprove  words  ? 
15    Seeing  that  the  speeches  of  one  that  is  desperate  are 
as  wind. 

Yea,  ye  would  cast  lots  upon  the  fatherless. 

And  make  merchandise  of  your  friend. 

"  Now  therefore  be  pleased  to  look  upon  me; 

For  surely  I  shall  not  lie  to  your  face. 
20    Return,  I  pray  you,  let  there  be  no  injustice ; 

Yea,  return  again,  my  cause  is  righteous. 

Is  there  injustice  on  my  tongue? 

Cannot  my  taste  discern  mischievous  things  ? 

Chap.  7. 

"  Is  there  not  a  warfare  to  man  upon  earth  ? 
25    And  are  not  his  days  like  the  days  of  an  hireling  ? 


1    Waited  for  them.  —  ( G.)  set  their  hope  upon  them. 
4    (G.)  See  now,— ye  are  just  like  that;  { C.)  So  ye  too  have 

now  become  nothing. 
16, 17    ( C.)  Indeed,  ye  might  as  ivell  cast  lots  for  the  orphan 

or  dig  a  pit  for  your  friend. 

23  ( C.)  Does  not  my  moral  sense  discern  ivrong  ? 

24  ( C.)  Is  not  man's  term  oj  service  short  on  the  earth  f 


THE  CONTROVERSY  37 

As  a  servant  that  earnestly  desireth  the  shadow, 

And  as  an  hireling  that  looketh  for  his  wages : 

So  am  I  made  to  possess  months  of  vanity, 

And  wearisome  nights  are  appointed  to  me. 

When  I  lie  down,  I  say,  5 

'  When  shall  I  arise,  and  the  night  be  gone?' 

And  I  am  full  of  tossings  to  and  fro  unto  the  dawning 

of  the  day. 
My  flesh  is  clothed  with  worms  and  clods  of  dust ; 
My  skin  closeth  up  and  breaketh  out  afresh. 
My  days  are  swifter  than  a  weaver's  shuttle,  10 

And  are  spent  without  hope. 

**  Oh  remember  that  my  life  is  a  breath : 
Mine  eye  shall  no  more  see  good. 
The  eye  of  him  that  seeth  me  shall  behold  me  no 

more : 
Thine  eyes  shall  be  upon  me,  but  I  shall  not  be.  15 

As  the  cloud  is  consumed  and  vanisheth  away, 
So  he  that  goeth  down  to  Sheol  shall  come  up  no 

more. 
He  shall  return  no  more  to  his  house, 
Neither  shall  his  place  know  him  any  more. 
Therefore  I  will  not  refrain  my  mouth ;  20 

I  will  speak  in  the  anguish  of  my  spirit ; 
I  will  complain  in  the  bitterness  of  my  soul. 

**  Am  I  a  sea,  or  a  sea-monster, 
That  Thou  settest  a  watch  over  me  ? 
When  I  say,  '  My  bed  shall  comfort  me,  25 

My  couch  shall  ease  my  complaint ' ; 
Then  Thou  scarest  me  with  dreams, 


4    Appointed. —  ( G.)  doled  mit. 
12    (G.)  Remember  Thou,  that,  etc. 


38  THE  BOOK  OF  JOB 

And  terrifiest  me  through  visions  : 
So  that  my  soul  chooseth  strangling, 
And  death  rather  than  these  my  bones. 
I  loathe  my  life  ;  I  would  not  live  alway  : 
5    Let  me  alone  ;  for  my  days  are  vanitj^ 

What  is  man,  that  Thou  shouldest  magnify  him, 
And  that  Thou  shouldest  set  Thy  mind  upon  him. 
And  that  Thou  shouldest  visit  him  every  morning, 
And  try  him  every  moment? 
10    How  long  wilt  thou  not  look  away  from  me^ 
Nor  let  me  alone  till  I  swallow  down  my  spittle  ? 
"If  I  have  sinned,  what  do  I  unto  Thee,  O  Thou 
watcher  of  men? 
Why  hast  Thou  set  me  as  a  mark  for  Thee, 
So  that  I  am  a  burden  to  myself  ? 
15    And  w^hy  dost  Thou  not  pardon  my  transgression, 
and  take  away  mine  iniquity  ? 
For  now  shall  I  lie  down  in  the  dust ; 
And  Thou  shalt  seek  me  diligently,  but  I  shall  not  be." 

BiLDAD 

Chap.  8. 

Then  answered  Bildad  the  Shuhite,  and  said  : 

*'  How  long  wilt  thou  speak  these  things  ? 
20    And  how  long  shall  the  words  of  thy  mouth  be  like 
a  mighty  wind  ? 
"Doth  God  pei-vert  judgment? 
Or  doth  the  Almighty  pervert  justice? 


4    ( G.)  J  am  filled  ivith  loathing  ;  let  me  not  live  alway  ;  ( N.), 
(C)  I  am  wasting  away  ;  I  shall  not  live  always. 
11    ( N.)  And  let  me  alone  till  I  have  time  to  breathe  ? 
12, 13    {G.)  If  I  have  sinned,  ivhat  coidd  I  do  unto  Thee? 
Watcher  of  men,  wherefore  hast  thou,  etc. 
16    Lib  Down.  —  ( N.)  sleep. 


THE  CONTROVERSY  89 

If  thy  children  have  sinned  against  Him, 

And  He  have  delivered  them  into  the  hand  of  their 
transgression  : 

If  thou  wouldest  seek  diligently  unto  God, 

And  make  thy  supplication  to  the  Almighty ; 

If  thou  wert  pure  and  upright ;  5 

Surely  now  He  would  awake  for  thee, 

And  make  the  habitation  of  thy  righteousness  pros- 
perous. 

And  though  thy  beginning  was  small, 

Yet  thy  latter  end  should  greatly  increase. 

"For  inquire,  I  pray  thee,  of  the  former  age,  10 

And  apply  thyself  to  that  which  their  fathers  have 

searched  out : 
(  For  we  are  but  of  yesterday,  and  know  nothing. 
Because  our  days  upon  earth  are  a  shadow : ) 
Shall  not  they  teach  thee,  and  tell  thee, 
And  utter  words  out  of  their  heart?  15 

"  *  Can  the  rush  grow  up  without  mire? 
Can  the  flag  grow  without  water? 
Whilst  it  is  yet  in  its  greenness,  and  not  cut  down,  • 
It  withereth  before  any  other  herb. 
So  are  the  paths  of  all  that  forget  God ;  20 


1,  2    ( N.)  yls  thy  children  sinned  against  him. 

He  hath  given  them  up  to  their  transgression. 
3    DllilGENTLY.— (N.)  early. 
3-7    ( G.)    But  thou— if  thou  ivilt  seek  earnestly  unto  God, 
And  to  the  Almighty  make  supplication, — 
8o  be  that  thou  art  pure  and  upright,— 
Verily  then  He  will  aivake  for  thee, 
And  will  restore  the  habitation  of  thy  righteousness. 
10    Former  age.— ( C.)  earliest  generations  of  men. 

19  ( C.)  Yet  ( unthout  water )  it  unll  unther  before  all  herbs, 

20  So  ARE  THE  PATHS.— ( N.)  Such  IS  the  fate. 


40  THE   BOOK  OF  JOB 

And  the  hope  of  the  godless  man  shall  perish: 
Whose  confidence  shall  break  in  sunder, 
And  whose  trust  is  a  spider's  web. 
He  shall  lean  upon  his  house,  but  it  shall  not  stand  : 
5    He  shall  hold  fast  thereby,  but  it  shall  not  endure. 
He  is  green  before  the  sun, 
And  his  shoots  go  forth  over  his  garden. 
His  roots  are  wrapped  about  the  stone-heap, 
He  beholdeth  the  place  of  stones. 
10    If  he  be  destroyed  from  his  place. 

Then  it  shall  deny  him,  saying,  I  have  not  seen  thee. 

Behold,  this  is  the  joy  of  his  way. 

And  out  of  the  earth  shall  others  spring.' 

"  Behold,  God  will  not  cast  away  a  perfect  man, 
15    Neither  will  He  uphold  the  evil-doers. 
He  will  yet  fill  thy  mouth  with  laughter, 
And  thy  lips  with  shouting. 

They  that  hate  thee  shall  be  clothed  with  shame ; 
And  the  tent  of  the  wicked  shall  be  no  more." 

Job 

Chap.  9. 

20        Then  Job  answered  and  said ; 

"  Of  a  truth  I  know  that  it  is  so : 
But  how  can  man  be  just  with  God  ? 
If  he  be  pleased  to  contend  with  Him, 
He  cannot  answer  Him  one  of  a  thousand. 


9    (G.)  He  lookelh  u2ion  a  house  of  stone;  (C.)  His  roots 

strike  firmly  into  the  stony  soil. 
13    (C. )  From  the  soil  other  {and  better)  Tnen  spring  up 

{to  fill  his  place). 
22    But  how  can.—  (G.)  And  yet  —  hoiv  shall. 
23,  24    {C.)  If  God  be  pleased  to  contend  ivith  him,  he  cannot 
answei'  to  one  count  out  of  a  thousand. 


THE  CONTROVEESY  41 

He  is  wise  in  heart,  and  mighty  in  strength : 

Who  hath  hardened  himself  against  Him  and  pros- 
pered ? 
"Who  removeth  the  mountains,  and  they  know  it 
not. 

When  He  overturneth  them  in  his  anger. 

Who  shaketh  the  earth  out  of  her  place,  5 

And  the  pillars  thereof  tremble. 

Who  commandeth  the  sun,  and  it  riseth  not ; 

And  sealeth  up  the  stars. 

Who  alone  stretcheth  out  the  heavens. 

And  treadeth  upon  the  waves  of  the  sea.  10 

Who  maketh  the  Bear,  Orion,  and  the  Pleiades, 

And  the  chambers  of  the  south. 

Who  doeth  great  things  past  finding  out ; 

Yea,  marvellous  things  without  number. 

"  Lo,  He  goeth  by  me,  and  I  see  Him  not :  15 

He  passeth  on  also,  but  I  perceive  Him  not. 
Behold,  He  seizeth  the  prey,  who  can  hinder  Him? 
Who  will  say  unto  Him,  What  doest  Thou  ? 
God  will  not  withdraw  His  anger ; 

The  helpers  of  Rahab  do  stoop  under  Him.  20 

How  much  less  shall  I  answer  Him, 
And  choose  out  my  words  to  reason  with  Him  ? 
Whom,  though  I  were  righteous,  yet  would  I  not 

answer ; 
I  would  make  supplication  to  mine  adversary. 


2  ( G.)  Who  hath  defied  Him,  and  remained  secure  f 

14  Without  number.— ( C.)  till  none  can  number  them, 

16  On  also.—  ( G.),  ( C),  ( N.)  along. 

17  ( C. )  Lo,  He  seizes  like  the  lion. 

20  ( N.)  The  proud  helpers  are  brought  low  before  him. 

24  (G.)  Imiist  supplicate  Him  thatjudgeth  me;  ( N.)  IwovM 
cast  myself  on  the  mercy  of  my  judge. 


42  THE  BOOK  OF  JOB 

If  I  had  called,  and  He  had  answered  me ; 

Yet  would  I  not  believe  that  He  hearkened  unto  my 

voice. 
For  He  breaketh  me  with  a  tempest, 
And  multiplieth  my  wounds  without  cause. 
5    He  will  not  suffer  me  to  take  my  breath, 
But  fllleth  me  with  bitterness. 

"If  we  speak  of  strength,  lo.  He  is  mighty! 
And  if  of  judgment,  ' AVho,'  saith  He,  'will  summon 

me'? 
Though  I  be  righteous,  mine  own  mouth  shall  con- 
demn me : 
10    Though  I  be  perfect,  it  shall  prove  me  perverse. 
I  am  perfect ;  I  regard  not  myself ; 
I  despise  my  life. 

*'  It  is  all  one ;  therefore  I  say, 
He  destroyeth  the  perfect  and  the  wicked. 
15    If  the  scourge  slay  suddenly. 

He  will  mock  at  the  trial  of  the  innocent. 
The  earth  is  given  into  the  hand  of  the  wicked  i 
He  covereth  the  faces  of  the  judges  thereof; 
If  it  be  not  He,  who  then  is  it  ? 

20        "  Now  my  days  are  swifter  than  a  post : 
They  flee  away,  they  see  no  good. 


8    {C)  If  as  to  judicial  trial,  who  will  join  issue  with  me 
before  the  court  f 
10, 11    ( G. )  Perfect  were  J,  yet  would  He  x>rove  me  perverse. 
Peifect  I  am,  —  I  value  not  my  soul— 
13    ( C. )  This  one  thing  is  certain,  therefore  I  have  said  it. 
20,  21    (N. )  My  days  have  been  sunfter  than  a  courier; 

They  have  fled  away;  they  have  seen  no  good. 


THE  CONTROVERSY  43 

They  are  passed  away  as  the  swift  ships  : 
As  the  eagle  that  swoopeth  on  the  prey. 

"If  I  say,  I  will  forget  my  complaint, 
I  will  put  off  my  sad  countenance,  and  be  of  good 

cheer : 
I  am  afraid  of  all  my  sorrows,  5 

I  know  that  Thou  wilt  not  hold  me  innocent. 
I  shall  be  condemned ; 
AVhy  then  do  I  labour  in  vain  ? 
If  I  wash  myself  with  snow  water. 

And  make  my  hands  never  so  clean ;  10 

Yet  wilt  Thou  plunge  me  in  the  ditch, 
And  mine  own  clothes  shall  abhor  me. 

"For  He  is  not  a  man,  as  I  am,  that  I  should 
answer  Him, 
That  we  should  come  together  in  judgment. 
There  is  no  Daysman  betwixt  us,  15 

That  might  lay  His  hand  upon  us  both. 
Let  Him  take  His  rod  away  from  me, 
And  let  not  His  terror  make  me  afraid : 
Then  would  I  speak,  and  not  fear  Him; 
For  I  am  not  so  in  myself."  20 

Chap.  10. 
"  My  soul  is  weary  of  my  life ; 

I  will  give  free  course  to  my  complaint ; 


1    Swift  ships.—  ( G. )  ships  of  reed. 
5    ( N. )  Still  am  I  in  dread  of  the  multitude  of  my  sorrows. 
9, 10    ( G. ),  ( N. )  7i^  Ishoidd  wash  myself  in  snow, 
And  cleanse  my  hands  with  lye. 
15    Daysman.—  ( N. )  umpire  ;  { C. )  mediator. 
16-18    (G. )   Who  might  lay  His  hand  on  both  of  us, 

Who  might  remove  His  rod  from  upon  me. 
That  the  dread  of  Him  should  not  unman  me. 
20    ( C. )  But  not  such  is  my  case  in  my  view;  ( G.)  For  as  I 
am  now,  lam  not  myself. 


44  THE  BOOK  OF  JOB 

I  will  speak  in  the  bitterness  of  my  soul. 
I  will  say  unto  God,  '  Do  not  condemn  me ; 
Show  me  wherefore  Thou  contendest  with  me.' 
"  Is  it  good  unto  Thee  that  Thou  shouldest  oppress, 
5    That  Thou  shouldest  despise  the  work  of  Thine  hands, 
And  shine  upon  the  counsel  of  the  wicked  ? 
Hast  Thou  eyes  of  flesh, 
Or  seest  Thou  as  man  seeth  ? 
Are  Thy  days  as  the  days  of  man, 
10    Are  Thy  years  as  man's  days, 

That  Thou  inquirest  after  mine  iniquity. 

And  searchest  after  my  sin, 

Although  Thou  knowest  that  I  am  not  wicked ; 

And  there  is  none  that  can  deliver  out  of  Thine  hand  ? 

15        "  Thine  hands  have  framed  me  and  fashioned  me 

Together  round  about ;  yet  Thou  dost  destroy  me. 

Remember,  I  beseech  Thee,  that  Thou  hast  fashioned 
me  as  clay ; 

And  wilt  Thou  bring  me  into  dust  again  ? 

Hast  Thou  not  poured  me  out  as  milk, 
20    And  curdled  me  like  cheese  ? 

Thou  hast  clothed  me  with  skin  and  flesh. 

And  knit  me  together  with  bones  and  sinews. 

Thou  hast  granted  me  life  and  favour, 

And  Thy  visitation  hath  preserved  my  spirit. 
25        "  Yet  these  things  Thou  didst  hide  in  Thine  heart; 

I  know  that  this  is  with  Thee  : 

If  I  sin,  then  Thou  markest  me, 

And  Thou  wilt  not  acquit  me  from  mine  iniquity. 


6    (G.)  While  Thou  shinest  on  the  counsel  of  the  ivicked  f 
15, 16    ( N.)  Have  thy  hands  completely  fashioned  and  made  me 
In  every  part,  that  thou  mightest  destroy  me  ? 
26    Is  "WITH  Thee.— ( G.)  was  in  Thy  mind. 


THE  CONTROVERSY  46 

If  I  be  wicked,  woe  unto  me  ; 

And  if  I  be  righteous,  yet  stiall  I  not  lift  up  nay  head, 

Being  filled  with  ignominy 

And  looking  upon  mine  affliction. 

And  if  my  head  exalt  itself,  Thou  huntest  me  as  a  lion.      5 

And  again  Thou  showest  Thyself  marvellous  upon  me. 

Thou  renewest  Thy  witnesses  against  me, 

And  increasest  Thine  indignation  upon  me  ; 

Changes  and  warfare  are  with  me. 

"Wherefore  then  hast  Thou  brought  me  forth  out    10 

of  the  womb  ? 
I  had  given  up  the  ghost,  and  no  eye  had  seen  me. 
I  should  have  been  as  though  I  had  not  been ; 
I  should  have  been  carried  from  the  womb  to  the 

grave. 
Are  not  my  days  few  ?  cease  then, 

And  let  me  alone,  that  I  may  take  comfort  a  little,        15 
Before  I  go  whence  I  shall  not  return. 
Even  to  the  land  of  darkness  and  of  the  shadow  of 

death  ; 
The  land  dark  as  midnight ; 

The  land  of  the  shadow  of  death,  without  any  order. 
And  where  the  light  is  as  midnight."  20 

ZOPHAR 

Chap.  11. 

Then  answered  Zophar  the  Naamathite,  and  said : 
"  Should  not  the  multitude  of  words  be  answered  ? 


3,  4    ( G.)  Filled  as  lam  rvith  shame,  and  seeing  my  misery. 
9    (N.)  Neiv  hosts  continually  rise  up  against  me ;  (G.)  With 

changing  host  on  host  opposing  me. 
11    ( C.)  Woxdd  I  had  breathed  out  my  life  and  no  eye  had 

ever  seen  me  ! 
22    Shall  a  throng  of  words  go  unanswered  ? 


46  THE  BOOK  OF  JOB 

And  should  a  man  full  of  talk  be  justified? 
Should  thy  boastings  make  men  hold  their  peace? 
And  when  thou  mockest,  shall  no  man  make  thee 

ashamed  ? 
For  thou  sayest,  '  My  doctrine  is  pure, 
5    And  I  am  clean  in  thine  eyes.' 

"But  Oh,  that  God  would  speak, 
And  open  His  lips  against  thee ; 

And  that  He  would  show  thee  the  secrets  of  wisdom, 
For  He  is  manifold  in  understanding  ! 
10    Kjiow  therefore  that  God  exacteth  of  thee  less  than 
thine  iniquity  deserveth. 

"  Canst  thou  by  searching  find  out  God  ? 

Canst  thou  find  out  the  Almighty  unto  perfection  ? 

It  is  high  as  heaven ;  what  canst  thou  do  ? 

Deeper  than  Sheol;  what  canst  thou  know? 
15    The  measure  thereof  is  longer  than  the  earth, 

And  broader  than  the  sea. 

If  He  pass  through,  and  shut  up. 

And  call  unto  judgment,  then  who  can  hinder  Him  ? 

For  He  knoweth  vain  men : 
20    He  seeth  iuiquity  also,  even  though  He  consider  it  not. 

But  vain  man  is  void  of  understanding, 

Yea,  man  is  born  as  a  wild  ass's  colt. 

1    ( G.)  And  a  man  of  lips  be  counted  in  the  right  f 

9    (G.)  For  there  is  fold  on  fold  to  tridh;  (C.)  For  there 

are  complications  in  his  counsels. 
13    ( C. )  The  things  of  God  are  heights  of  heaven  :—what 
canst  thou  do? 
17, 18    ( N.)  If  he  apprehend,  and  hind,  and  bring  to  trial,  ivho 
shall  oppose  him;  (C.)  If  he  arrest  and  impris- 
on, and  then  summon  before  his  bar,  who  can 


answer 


21, 22    ( G. )  But  the  witless  will  never  become  wise. 
Till  the  vAld-ass^s  foal  be  bom  a  man. 


THE  CONTROVERSY  47 

"If  thou  set  thine  heart  aright, 
And  stretch  out  thine  hands  toward  Him ; 
If  iniquity  be  in  thine  hand,  put  it  far  away. 
And  let  not  unrighteousness  dwell  in  thy  tents  ; 
Surely  then  shalt  thou  lift  up  thy  face  without  spot ;      5 
Yea,  thou  shalt  be  stedfast,  and  shalt  not  fear  : 
For  thou  shalt  forget  thy  misery  ; 
Thou  shalt  remember  it  as  waters  that  are  passed 

away : 
And  thy  life  shall  be  clearer  than  the  noonday  ; 
Though  there  be  darkness,  it  shall  be  as  the  morning.    10 
And  thou  shalt  be  secure,  because  there  is  hope  ; 
Yea,  thou  shalt  search  about  thee,  and  shalt  take  thy 

rest  in  safety. 
Also  thou  shalt  lie  down,  and  none  shall  make  thee 

afraid ; 
Yea,  many  shall  make  suit  unto  thee. 
But  the  eyes  of  the  wicked  shall  fail,  15 

And  they  shall  have  no  way  to  flee, 
And  their  hope  shall  be  the  giving  up  of  the  ghost." 


Job 

Chap.  12. 
Then  Job  answered  and  said : 

"No  doubt  but  ye  are  the  people, 
And  wisdom  shall  die  with  you.  20 

"  But  I  have  understanding  as  well  as  you; 
I  am  not  inferior  to  you : 

10    (C.)  The  former  darkness  shall  become  as  the  morning; 

(N.)  JVow  thou  art  in  darkness,  then  shalt  thou  be 

as  the  morning. 
14    (G.)  And  great  ones  shall  pay  court  unto  thee. 
17    ( G.)  And  their  hope  is— to  breathe  forth  their  life. 
22    ( C. )  J  am,  not  more  fallen  than  ye. 


48  THE  BOOK  OF  JOB 

Yea,  who  knoweth  not  such  things  as  these  ? 
"I  am  as  one  that  is  a  laughing-stock  to  his  neigh- 
bour, 

I  who  called  upon  God,  and  He  answered  : 

The  just,  the  perfect  man  is  a  laughing-stock. 
5        "In  the  thought  of  him  that  is  at  ease  there  is  con- 
tempt for  misfortune ; 

It  is  ready  for  them  whose  foot  slippeth. 

The  tents  of  robbers  prosper. 

And  they  that  provoke  God  are  secure  ; 

Into  whose  hand  God  bringeth  abundantly. 

10        "But  ask  now  the  beasts,  and  they  shall  teach 
thee; 

And  the  fowls  of  the  air,  and  they  shall  tell  thee  : 

Or  speak  to  the  earth,  and  it  shall  teach  thee ; 

And  the  fishes  of  the  sea  shall  declare  unto  thee. 

Who  knoweth  not  in  all  these, 
15    That  the  hand  of  the  Lord  hath  wrought  this  ? 

In  whose  hand  is  the  soul  of  every  living  thing, 

And  the  breath  of  all  mankind. 
"  Doth  not  the  ear  try  words. 

Even  as  the  palate  tasteth  its  food  ? 
20    With  aged  men  is  wisdom. 

And  in  length  of  days  understanding. 
"With  Him  is  wisdom  and  might; 

He  hath  counsel  and  understanding. 


4    ( G.)  ^  laughing-stock  I,  the  just,  the  upright. 
9    ( G.)  To  him  that  carrieth  his  God  in  his  hand. 
14,  15    ( C.)   Who  does  not  learn  by  all  these  witnesses 

That  the  hand  of  Jehovah  doeth  this  ? 
20-22    ( C.)  With  the  ancients  ( ye  say )  is  ivisdom  ; 

With  those  of  many  days  is  understanding. 
Rather  unth  him  are  vnsdom  and  might. 


THE  CONTROVERSY  49 

Behold,  He  breaketh  down,  and  it  cannot  be  built 

again ; 
He  shutteth  up  a  man,  and  there  can  be  no  opening. 
Behold,  He  withholdeth  the  waters,  and  they  dry- 
up; 
Again,  He  sendeth  them  out,  and  they  overturn  the 

earth. 
"  With  Him  is  strength  and  sound  wisdom :  5 

The  deceived  and  the  deceiver  are  His. 
He  leadeth  counsellors  away  spoiled, 
And  judges  maketh  He  fools. 
He  looseth  the  bond  of  kings. 

And  bindeth  their  loins  with  a  girdle.  10 

He  leadeth  priests  away  spoiled. 
And  overthroweth  the  mighty. 
He  removeth  the  speech  of  the  trusty, 
And  taketh  away  the  understanding  of  the  elders. 
He  poureth  contempt  upon  princes,  15 

And  looseth  the  belt  of  the  strong. 
He  disco vereth  deep  things  out  of  darkness. 
And  briugeth  out  to  light  the  shadow  of  death. 
He  increaseth  the  nations,  and  He  destroyeth  them  : 
He  enlargeth  the  nations,  and  He  leadeth  them  cap-    20 

tive. 
He  taketh  away  understanding  from  the  chiefs  of  the 

people  of  the  earth, 
And  causeth  them  to  wander  in  a  wilderness  where 

there  is  no  way. 
They  grope  in  the  dark  without  light. 
And   He  maketh  them  to  stagger  like  a  drunken 

man. 


6    ( G. )  The  erring  one  and  he  that  causeth  to  err  are  His. 
21    (G.)  Who  dishearteneth  the  leaders  of  the  people  of  the 
land. 
4 


50  THE  BOOK  OF  JOB 

Chap.  13. 

"  Lo,  mine  eye  hath  seen  all  this, 
Mine  ear  hath  heard  and  understood  it. 

"  What  ye  know,  the  same  do  I  know  also : 
I  am  not  inferior  unto  you. 
6        "  Surely  I  would  speak  to  the  Almighty, 
And  I  desire  to  reason  with  God. 

"  But  ye  are  forgers  of  lies. 
Ye  are  all  physicians  of  no  value. 
Oh,  that  ye  would  altogether  hold  your  peace ! 
10    And  it  should  be  your  wisdom. 

"Hear  now  my  reasoning. 

And  hearken  to  the  pleadings  of  my  lips. 

Will  ye  speak  unrighteously  for  God, 

And  talk  deceitfully  for  Him  ? 
15    Will  ye  show  partiality  to  Him? 

Will  ye  contend  for  God  ? 

Is  it  good  that  He  should  search  you  out? 

Or  as  one  deceiveth  a  man,  will  ye  deceive  Him  ? 

He  will  surely  reprove  you, 
20    If  ye  do  secretly  show  partiality. 

Shall  not  His  majesty  make  you  afraid, 

And  His  dread  fall  upon  you  ? 

Your  memorable  sayings  are  proverbs  of  ashes, 

Your  defences  are  defences  of  clay. 
25        "  Hold  your  peace,  let  me  alone,  that  I  may  speak, 


5, 6    ( C. )  But    verily,  I  for    my  part   would    speak    to  the 
Almighty;  I  long  to  debate  my  cau^e  with  God. 
8    (G.)  Patehers-up  of  nothings  are  ye  all;  (C.)  Miserable 

botchei-s  are  ye  all. 
13    ( G.)  Will  ye  speak  what  is  wrong,  for  God  f 
15    ( C.)  Will  ye  accept  his  person  f 
25    (C.)  Cease  to  interrupt  me;  let  me  have  scope  to  speak. 


THE  CONTROVERSY  51 

And  let  come  on  me  what  will. 

Wherefore  should  I  take  my  flesh  in  my  teeth, 

And  put  my  life  in  mine  hand  ? 

Behold,  He  will  slay  me ;  I  have  no  hope : 

Nevertheless  I  will  maintain  my  ways  before  Him. 

This  also  shall  be  my  salvation, 

That  a  godless  man  shall  not  come  before  Him. 

"Hear  diligently  my  speech. 
And  let  my  declaration  be  in  your  ears. 
Behold  now,  I  have  set  my  cause  in  order ;  10 

I  know  that  I  am  righteous. 
Who  is  he  that  will  contend  with  me  ? 
For  now  shall  I  hold  my  peace  and  give  up  the  ghost. 

"  Only  do  not  two  things  unto  me, 
Then  will  I  not  hide  myself  from  Thy  face :  15 

Withdraw  Thine  hand  far  from  me ; 
And  let  not  Thy  terror  make  me  afraid. 
Then  call  Thou,  and  I  will  answer ; 
Or  let  me  speak,  and  answer  Thou  me. 

"  How  many  are  mine  iniquities  and  sins  ?  20 

Make  me  to  know  my  transgression  and  my  sin. 
Wherefore  hidest  Thou  thy  face, 
And  boldest  me  for  Thine  enemy  ? 
Wilt  Thou  harass  a  driven  leaf  ? 

And  wilt  Thou  pursue  the  dry  stubble?  25 

For  Thou  writest  bitter  things  against  me. 
And  makest  me  to  inherit  the  iniquities  of  my  youth : 


4    ( G.)  Behold— He  may  slay  me;  Imay  not  hope. 

(C.)  Behold,  Tie  tuill  slay  m,e:  I  cannot  hope  for  anything 
less. 
11    (G.)  I  know  thai  I  shall  be  justified.   (C.)  I  know  tJiat  I 
am  just  ( as  to  the  charge  against  me ). 


52  THE  BOOK  OF  JOB 

Thou  puttest  my  feet  also  in  the  stocks,  and  markest 

all  my  paths ; 
Thou  settest  a  bound  to  the  soles  of  ray  feet : 
Though  I  am  like  a  rotten  thing  that  consumeth, 
Like  a  garment  that  is  moth-eaten. 

5        "  Man  that  is  born  of  a  woman 
Is  of  few  days,  and  full  of  trouble. 
He  Cometh  forth  like  a  flower,  and  is  cut  down : 
He  fleeth  also  as  a  shadow,  and  continueth  not. 
"And  dost  Thou  open  Thine  eyes  upon  such  an  one, 
10    And  bringest  me  into  judgment  with  Thee? 

"Who  can  bring  a  clean  thing  out  of  an  unclean? 
not  one. 
Seeing  his  days  are  determined,  the  number  of  his 

months  is  with  Thee, 
And  Thou  hast  appointed  his  bounds  that  he  cannot 

pass ; 
Look  away  from  him,  that  he  may  rest, 
15    Till  he  shall  accomiDlish,  as  an  hireling,  his  day. 

"  For  there  is  hope  of  a  tree,  if  it  be  cut  down,  that 
it  will  sprout  again. 
And  that  the  tender  branch  thereof  will  not  cease. 
Though  the  root  thereof  wax  old  in  the  earth. 
And  the  stock  thereof  die  in  the  ground  ; 
20    Yet  through  the  scent  of  water  it  will  bud. 
And  put  forth  boughs  like  a  plant. 
"But  man  dieth,  and  is  laid  low  : 
Yea,  man  giveth  up  the  ghost,  and  where  is  he  ? 
As  the  waters  fail  from  the  sea, 
25    And  the  river  wasteth  and  drieth  up  ; 
So  man  lieth  down  and  riseth  not : 


2,  3    ( G.)  On  the  soles  of  my  feet  hast  Thou  set  Thy  mark: 
On  one  who  as  a  rotten  thing  consumeth  away. 


THE  CONTROVERSY  53 

rill  the  heavens  be  no  more,  they  shall  not  awake, 
Nor  be  roused  out  of  their  sleep. 

"Oh  that  Thou  wouldest  hide  me  in  Sheol, 
That  Thou  wouldest  keep  me  secret,  until  Thy  wrath 

be  past, 
That  Thou  w^ouldest  appoint  me  a  set  time,  and      5 

remember  me! 
If  a  man  die,  shall  he  live  again  ? 
All  the  days  of  my  warfare  would  I  wait, 
Till  my  release  should  come. 

"  Thou  shouldest  call,  and  I  would  answer  Thee  : 
Thou  wouldest  have  a  desire  to  the  work  of  Thine    10 

hands. 
But  now  Thou  numberest  my  steps  : 
Dost  Thou  not  watch  over  my  sin  ? 
My  transgression  is  sealed  up  in  a  bag, 
And  Thou  fastenest  up  mine  iniquity. 

"  And    surely    the    mountain    falling   cometh   to    15 

nought. 
And  the  rock  is  removed  out  of  its  place ; 
The  waters  wear  the  stones ; 
The  overflowings  thereof  wash  away  the  dust  of  the 

earth : 
So  Thou  destroy  est  the  hope  of  man. 
Thou  prevailest  for  ever  against  him,  and  he  passeth ;    20 
Thou  changest  his  countenance,  and   sendest  him 

away. 
His  sons  come  to  honour,  and  he  knoweth  it  not ; 


6,  7    CN.)  If  a  man  die,  can  he  live  again  f 

All  the  days  of  my  loar-service  would  I  wait  j 
(G.)  If  a  man  die  — might  he  live  again  f 
11, 12    ( G.)  I'oj'  then  tvouldst  Thou  number  my  steps. 
Nor  wouldst  Thou  watch  upon  my  sin. 


54  THE  BOOK  OF  JOB 

And  they  are  brought  low,  but  he  perceiveth  it  not  of 

them. 
But  his  flesh  upon  him  hath  pain, 
And  his  soul  within  him  mourneth. 


Second  Round  of  Speeches 

ElilPHAZ 

Chap.  15. 

Then  answered  Eliphaz  the  Temanite,  and  said : 

5       ' '  Should  a  wise  man  make  answer  with  vain  knowl- 
edge, 
And  fill  his  belly  with  the  east  wind? 
Should  he  reason  with  unprofitable  talk. 
Or  with  speeches  wherewith  he  can  do  no  good? 
Yea,  thou  doest  away  with  fear, 
10    And  restrainest  devotion  before  God. 
For  thine  iniquity  teacheth  thy  mouth, 
And  thou  choosest  the  tongue  of  the  crafty. 
Thine  own  mouth  condemneth  thee,  and  not  I ; 
Yea,  thine  own  lips  testify  against  thee. 

15        *'Art  thou  the  first  man  that  was  born? 

Or  wast  thou  brought  forth  before  the  hills? 

Hast  thou  heard  the  secret  counsel  of  God? 

And  dost  thou  limit  wisdom  to  thyself? 

What  knowest  thou,  that  we  know  not? 
20    What  understandest  thou,  which  is  not  in  us? 


6    ( G.)  Shall  a  wise  man  answer  windy  knowledge  f 
9, 10    ( C.)  Verily,  thou  dost  annul  piety  and  restrain  prayer 
befwe  God. 
11    (N.)  Yea,  thy  own  mouth  proclaimeth  thy  iniquity. 
17    ( C.)  Wast  thou  a  listener  in  the  privy  counsel  of  God  9 


THE  CONTROVERSY  55 

With  US  are  both  the  grayheaded  and  the  very  aged 

men, 
Much  elder  than  thy  father. 

"Are  the  consolations  of  God  too  small  for  thee, 
Even  the  word  that  is  gentle  toward  thee? 
"Why  doth  thine  heart  carry  thee  away  ?  6 

And  why  do  thine  eyes  flash  ? 
That  thou  turnest  thy  spirit  against  God, 
And  lettest  such  words  go  out  of  thy  mouth. 
What  is  man,  that  he  should  be  clean  ? 
And  he  who  is  born  of  a  woman,  that  he  should  be    10 

righteous? 
Behold,  He  putteth  no  trust  in  His  holy  ones ; 
Yea,  the  heavens  are  not  clean  in  His  sight. 
How  much  less  one  that  is  abominable  and  corrupt, 
A  man  that  drinketh  iniquity  like  water ! 

"  I  will  show  thee,  hear  thou  me ;  15 

And  that  which  I  have  seen  I  will  declare : 
( Which  wise  men  have  told 
From  their  fathers,  and  have  not  hid  it ; 
Unto  whom  alone  the  land  was  given. 
And  no  stranger  passed  among  them : )  20 

" '  The  wicked  man  travaileth  with  pain  all  his  days, 
Even  the  number  of  years  that  are  laid  up  for  the 

oppressor. 
A  sound  of  terrors  is  in  his  ears ; 
In  prosperity  the  spoiler  shall  come  upon  him : 


4  ( N.)  And  ivords  so  full  of  kindness  to  thee  f 

5  (N.)  Why  hath  thy  passion  taken  possession  of  iJieef 

6  ( C.)    And  why  does  thine  eye  twinkle  nnth  insolence  f 
13-15    ( C.)    How  much  more  abominable  and  corrupt  is  mxin 

who  dHnks  iniquity  as  water! 
Let  me  show  thee  ;  hearken  thou  to  me. 


56  THE  BOOK  OF  JOB 

He  believetb  not  that  be  shall  return  out  of  dark- 


And  be  is  waited  for  of  the  sword  : 
He  wandereth  abroad  for  bread,  saying,  Where  is  it  ? 
He  knoweth  that  the  day  of  darkness  is  ready  at  bis 
hand: 
5    Distress  and  anguish  make  him  afraid  ; 

They  prevail  against  him,  as  a  king  ready  to  the 
battle. 
*'  'Because  he  hath  stretched  out  bis  band  against 
God, 
And  behaveth  himself  proudly  against  the  Almighty ; 
He  runneth  upon  Him  with  a  stiff  neck, 
10    With  the  thick  bosses  of  his  bucklers : 

Because  he  hath  covered  his  face  with  his  fatness, 
And  gathered  fat  upon  his  loins ; 
And  he  hath  dwelt  in  desolate  cities, 
In  houses  which  no  man  inhabited, 
15    Which  were  ready  to  become  heaps. 

He  shall  not  be  rich,  neither  shall  bis  substance  con- 
tinue. 
Neither  shall  their  possessions  be  extended  on  the 

earth. 
He  shall  not  depart  out  of  darkness ; 
The  flame  shall  dry  up  his  branches, 
20    And  by  the  breath  of  his  mouth  shall  he  go  away. 
"  'Let  him  not  trust  in  vanity,  deceiving  himself: 
For  vanity  shall  be  his  recompence. 


1    ( N.)  He  hath  no  hope  that  he  shall  escape  from  darkness. 
8    (N.)  And  bade  defiance  to  the  Almighty;  (G.)  And 

against  the  Almighty  maketh  himself  strong. 
15    ( G.)  Which  are  doomed  to  be  heaps  of  stones. 
21,  22    ( C. )  Let  him  not  trust  in  evil;  he  deceives  himself  ( if  he 
does).,  for  evil  will  become  his  retHbution. 


THE   CONTROVERSY  57 

It  shall  be  accomplished  before  his  time, 

Aud  his  branch  shall  not  be  green. 

He  shall  shake  otf  his  unripe  grape  as  the  vine, 

Aud  shall  cast  off  his  flower  as  the  olive. 

For  the  company  of  the  godless  shall  be  barren,  5 

And  fire  shall  consume  the  tents  of  bribery. 

They  conceive  mischief,  and  bring  forth  iniquity, 

And  their  belly  prepare th  deceit.'  " 

Job 

Chap.  16. 

Then  Job  answered  and  said : 

'*  I  have  heard  many  such  things :  10 

Miserable  comforters  are  ye  all. 
Shall  vain  words  have  an  end  ? 
Or  what  provoketh  thee  that  thou  answerest  ? 
I  also  could  sjDeak  as  ye  do ; 

If  your  soul  were  in  my  soul's  stead,  15 

I  could  join  words  together  against  you. 
And  shake  mine  head  at  you. 
But  I  would  strengthen  you  with  my  mouth, 
And  the  solace  of  my  lips  should  assuage  your  grief. 

"  Though  I  speak,  my  grief  is  not  assuaged :  20 

And  though  I  forbear,  what  am  I  eased  ? 
But  now  He  hath  made  me  weary  : 


1    ( N.)  He  shall  come  to  his  end  before  his  time;  (G.)  While 
yet  his  time  is  not,  it  shall  be  paid  in  full. 
11-13    ( G.)  Tormenting  comf meters  are  ye  all. 
Is  there  any  end  to  ivords  of  vnnd  ? 
Or  what  hath  provoked  thee,  that  thou  answerest 
thus  f 
18    ( C. )  But  I  would  rather  give  you  moral  strength  with 

my  mouth. 
22    ( G.)  Nay— now  hath  He  wearied  me  out. 


58  THE   BOOK  OF  JOB 

Thou  hast  made  desolate  all  niy  company. 

And  Thou  hast  laid  fast  hold  on  me,  which  is  a  wit- 
ness against  nne : 

And  my  leanness  riseth  up  against  me,  it  testifieth  to 
my  face. 
"  He  hath  torn  me  in  His  wrath,  and  persecuted  me ; 
5    He  hath  gnashed  upon  me  with  His  teeth : 

Mine  adversary  sharpeneth  His  eyes  upon  me. 

They  have  gaped  upon  me  with  their  mouth ; 

They  have  smitten  me  upon  the  cheek  reproachfully : 

They  gather  themselves  together  against  me. 
10        "  God  delivereth  me  to  the  ungodly. 

And  casteth  me  into  the  hands  of  the  wicked. 

I  w^as  at  ease,  and  He  brake  me  asunder ; 

Yea,  He  hath  taken  me  by  the  neck,  and  dashed  me 
to  pieces : 

He  hath  also  set  me  ujd  for  His  mark. 
15    His  archers  compass  me  round  about. 

He  cleaveth  my  reins  asunder,  and  doth  not  spare; 

He  poureth  out  my  gall  upon  the  ground. 

He  breaketh  me  w^ith  breach  upon  breach ; 

He  runneth  upon  me  like  a  giant. 
20        "I  have  sewed  sackcloth  upon  my  skin, 

And  have  laid  my  horn  in  the  dust. 

My  face  is  foul  with  weeping, 

And  on  my  eyelids  is  the  shadow  of  death ; 

Although  there  is  no  violence  in  mine  hands, 
25    And  my  prayer  is  pure. 

"  O  earth,  cover  not  thou  my  blood. 
And  let  my  cry  have  no  resting  place. 


2    (G.)  And  Thou  hast  shriveled  me  up,  till  it  is  become  a 

ivitness. 
9    ( G.)  As  one  man  they  combine  themselves  against  me. 


THE  CONTROVERSY  59 

Even  now,  behold,  my  witness  is  in  heaven, 

And  he  that  voucheth  for  me  is  on  high. 

My  friends  scorn  me : 

But  mine  eye  poureth  out  tears  unto  God  ; 

That  He  would  maintain  the  right  of  a  man  with      5 

God, 
And  of  a  son  of  man  with  his  neighbour ! 
For  when  a  few  years  are  come, 
I  shall  go  the  way  whence  I  shall  not  return. 

Chap.  17. 

**My  spirit  is  consumed,  my  days  are  extinct, 
The  grave  is  ready  for  me.  10 

"  Surely  there  are  mockers  with  me, 
And  mine  eye  dwelleth  upon  their  provocation. 
Give  now  a  pledge,  be  surety  for  me  with  Thyself; 
Who  is  there  that  will  strike  hands  with  me  ? 
For  Thou  hast  hid  their  heart  from  understanding :        15 
Therefore  shalt  Thou  not  exalt  them. 
He  that  denounceth  his  friends  for  a  prey. 
Even  the  eyes  of  his  children  shall  fail. 

*'  But  He  hath  made  me  a  byword  of  the  people  ; 
And  they  spit  in  my  face.  20 

Mine  eye  also  is  dim  by  reason  of  sorrow, 


2  (N.)  And  he  %vho  knoweth  me  is  on  high;  (C.)  And 

my  Attestor  is  on  high;  (G.)  And  mine  Advo- 
cate is  on  high. 

3  ( C. )  My  mockers  are  these  my  {professed )  friends. 

5  (N.)  O  that  one  might  contend  for  a  man  with  God. 

6  (G.)  And  as  the  son  of  man  for  his  neighbour. 

9    ( G.)  My  breath  is  spent;  my  days  are  quenched. 
11    ( C. )  -Z7  these  men  vnth  me  are  not  mockers  ( ivhat  are 
they)? 
11, 12    ( G.)  Were  it  not  that  mockery  is  with  me, 

Mine  eye  could  rest  calmly  on  their  taunts. 
20    (N.)  Yea,  I  have  become  their  abhorrence. 


60  THE  BOOK  OF  JOB 

And  all  my  members  are  as  a  shadow. 

Upright  men  shall  be  astonished  at  this, 

And  the  innocent  shall  stir  up  himself  against  the 

godless. 
Yet  shall  the  righteous  hold  on  his  way, 
5    And  he  that  hath  clean  hands  shall  wax  stronger  and 

stronger. 
But  return  ye,  all  of  you,  and  come  now  : 
And  I  shall  not  find  a  wise  man  among  you. 

"  My  days  are  past,  my  purposes  are  broken  oflf, 

Even  the  thoughts  of  my  heart. 
10    They  change  the  night  into  day : 

The  light,  say  they,  is  near  unto  the  darkness. 

If  I  look  for  Sheol  as  mine  house  ; 

If  I  have  spread  my  couch  in  the  darkness ; 

If  I  have  said  to  corruption,  'Thou  art  my  father' ; 
15    To  the  worm,  '  Thou  art  my  mother,  and  my  sister ' ; 

Where  then  is  my  hope  ? 

And  as  for  my  hope,  who  shall  see  it  ? 

It  shall  go  down  to  the  bars  of  Sheol, 

When  once  there  is  rest  in  the  dust." 

BiLDAD 
Chap.  18. 
20        Then  answered  Bildad  the  Shuhite,  and  said  : 

"  How  long  will  ye  lay  snares  for  words? 
Consider,  and  afterwards  we  will  speak. 


8,  9    (C. )  My  days  are  past;  my  plans  of  life  are  fitistrated 
—  those  dearest  treasures  of  my  heart. 
12-14    (N.)  Yea,  I  look  to  the  grave  as  my  home ; 
I  have  made  my  bed  in  darkness. 
I  say  to  the  pit,  '  Tfiou  art  my  father!^ 
21    ( N.)  How  long  ere  ye  make  an  end  of  words? 


THE  CONTROVERSY  61 

**  Wherefore  are  we  counted  as  beasts, 
And  are  become  unclean  in  your  sight? 
Thou  that  tearest  thyself  in  thine  anger, 
Shall  the  earth  be  forsaken  for  thee? 
Or  shall  the  rock  be  removed  out  of  its  place  ?  5 

"Yea,  the  light  of  the  wicked  shall  be  put  out, 
And  the  spark  of  his  fire  shall  not  shine. 
The  light  shall  be  dark  in  his  tent. 
And  his  lamp  above  him  shall  be  put  out. 
The  steps  of  his  strength  shall  be  straitened,  10 

And  his  own  counsel  shall  cast  him  down. 
For  he  is  cast  into  a  net  by  his  own  feet. 
And  he  walketh  upon  the  toils. 
A  gin  shall  take  him  by  the  heel, 

And  a  snare  shall  lay  hold  on  him.  15 

A  noose  is  hid  for  him  in  the  ground, 
And  a  trap  for  him  in  the  way. 
Terrors  shall  make  him  afraid  on  eveiy  side, 
And  shall  chase  him  at  his  heels. 

His  strength  shall  be  hungerbitten,  20 

And  calamity  shall  be  ready  at  his  side. 
The  members  of  his  body  shall  be  devoured, 
Yea,  the  firstborn  of  death  shall  devour  his  members. 
He  shall  be  rooted  out  of  his  tent  wherein  he  trusteth ; 
And  he  shall  be  brought  to  the  king  of  terrors.  25 

There  shall  dwell  in  his  tent  that  which  is  none  of 

his : 
Brimstone  shall  be  scattered  upon  his  habitation. 


9    ( C. )  His  lamp  stispended  above  shall  be  put  out. 
13,  14    (G.)  And  he  chooseth  his  way  over  a  pitfall. 
The  trap  seizelh  his  heel. 
20    ( N.)  His  strength  is  ivasted  by  hunger. 
26    ( C. )  Others  than  his  offspring  shall  dwell  in  his  tent. 


62  THE  BOOK  OF  JOB 

His  roots  shall  be  dried  up  beneath, 
And  above  shall  his  branch  be  cut  off. 
His  remembrance  shall  perish  from  the  earth, 
And  he  shall  have  no  name  in  the  street. 
5    He  shall  be  driven  from  light  into  darkness, 
And  chased  out  of  the  world. 
He  shall  have  neither  son  nor  son's  son  among  his 

people, 
Nor  any  remaining  where  he  sojourned. 
They  that  come  after  shall  be  astonished  at  his  day, 
10    As  they  that  went  before  were  affrighted. 

**  Surely  such  are  the  dwellings  of  the  unrighteous, 
And  this  is  the  place  of  him  that  knoweth  not  God." 

Job 
Chap.  19. 

Then  Job  answered  and  said : 

"  How  long  will  ye  vex  my  soul, 
15    And  break  me  in  pieces  with  words  ? 

These  ten  times  have  ye  reproached  me  : 

Ye  are  not  put  to  shame  that  ye  deal  hardly  with  me. 

And  be  it  indeed  that  I  have  erred. 

Mine  error  remaineth  with  myself. 
20    If  indeed  ye  will  magnify  yourselves  against  me, 

And  plead  against  me  my  reproach  : 

Know  now  that  God  hath  subverted  me  in  my  cause. 

And  hath  compassed  me  with  His  net. 

" Behold,  I  cry  out  of  wrong,  but  I  am  not  heard: 
25    I  cry  for  help,  but  there  is  no  judgment. 


8  ( G.)  JVor  is  there  an  escaped  one  in  his  dwelling-places. 

17  ( C. )  /Shameless,  ye  misjudge  me. 

21  ( C. )  Then  prove  against  me  your  reproachful  charges. 

22  ( N.)  Know  then  that  it  is  God  who  hath  brought  me  low. 


THE  CONTROVEESY  63 

He  hath  fenced  up  my  way  that  I  cannot  pass, 

And  hath  set  darkness  in  my  paths. 

He  hath  stripped  me  of  my  glory, 

And  taken  the  crown  from  my  head. 

He  hath  broken  me  down  on  every  side,  and  I  am  gone :     5 

And  mine  hope  hath  He  plucked  up  like  a  tree. 

He  hath  also  kindled  His  WTath  against  me, 

And  He  counteth  me  unto  Him  as  one  of  His  adver- 
saries. 

His  troops  come  on  together,  and  cast  up  their  way 
against  me. 

And  encamp  round  about  my  tent.  10 

"  He  hath  put  my  brethren  far  from  me. 
And  mine  acquaintance  are  wholly  estranged  from 

me. 
My  kinsfolk  have  failed. 
And  my  familiar  friends  have  forgotten  me. 
They  that  dwell  in  mine  house,  and  my  maids,  count    15 

me  for  a  stranger  : 
I  am  an  alien  in  their  sight. 

I  call  unto  my  servant,  and  he  giveth  me  no  answer, 
Though  I  intreat  him  with  my  mouth. 
My  breath  is  strange  to  my  wife. 
And  my  supplication  to  the  children  of  mine  own    20 

mother. 
Even  young  children  despise  me ; 
If  I  arise,  they  speak  against  me. 
All  my  inward  friends  abhor  me  : 
And  they  whom  I  loved  are  turned  against  me. 


9    (C.)    ...  they  ea^t  up  their  embankments  agaiixst  me. 
13    ( G.)  My  kinsfolk  stand  aloof. 

20    ( G.)  And  I  am  loathsome  to  the  sons  of  my  body  /  ( N.)  And 
my  prayei's  also  to  my  own  mother^s  sons. 


64  THE  BOOK  OF  JOB 

"  My  bone  cleaveth  to  my  skin  and  to  nay  flesh, 
And  I  am  escaped  with  the  skin  of  my  teeth. 
Have  pity  upon  me,  have  pity  upon  me,  O  ye  my 

friends ; 
For  the  hand  of  God  hath  touched  me. 
5    Why  do  ye  persecute  me  as  God, 
And  are  not  satisfied  with  my  flesh? 

*'  Oh  that  my  words  were  now  written  ! 
Oh  that  they  were  inscribed  in  a  book ! 
That  with  an  iron  pen  and  lead 
10    They  were  graven  in  the  roclv  for  ever ! 

"But  as   for  me,  I  know  that   my    Redeemer 
liveth, 
And  at  last  He  shall  stand  up  upon  the  earth  ; 
And  after  my  skin,  even  this  body,  is  destroyed. 
Then  without  my  flesh  shall  I  see  God  : 
15    Whom  I,  even  I,  shall  see  on  my  side, 

And  mine  eyes  shall  behold,  and  not  as  a  stranger. 
My  reins  are  consumed  within  me. 

"  If  ye  say,  '  How  we  will  persecute  him ! 
And  that  the  root  of  the  matter  is  found  in  me '  ; 
20    Be  ye  afraid  of  the  sword : 

For  wrath  bringeth  the  punishments  of  the  sword, 
That  ye  may  know  there  is  a  judgment." 


2    ( G.)  And  shrunk  axcay  is  the  covering  of  my  teeth. 
12-17    (G.)  That  He  vAll  stand,  survivor,  over  the  dust; 

And  after  my  skin  is  gone,  they  urill  rend  this  body. 
And  I,  from  my  flesh,  shall  see  God; 
Whom  I  shall  see,  I,  for  myself; 
Whom  Tny  eyes  shall  behold,  a  stranger  no  more. 
Oh,  for  this  my  reins  consume  tvithin  we. 
17    ( N.)  For  this,  my  soxd  panteth  tvithin  me. 
19    (N.)  And  find  grounds  of  accusation  against  him? 


THE  CONTROVERSY  65 

ZOPHAR 

Chap.  20. 

Then  answered  Zophar  the  Naamathite,  and  said : 

"Therefore  do  my  thoughts  give  answer  to  me, 
Even  by  reason  of  my  haste  that  is  in  me. 
I  have  heard  the  reproof  which  putteth  me  to  shame, 
And  the  spirit  of  my  understanding  answereth  me.         5 

"  Knowest  thou  not  this  of  old  time, 
Since  man  was  placed  upon  earth, 
That  the  triumphing  of  the  wicked  is  short, 
And  the  joy  of  the  godless  but  for  a  moment? 
Though  his  excellency  mount  uj)  to  the  heavens,  10 

And  his  head  reach  unto  the  clouds  ; 
Yet  he  shall  perish  for  ever  like  his  own  dung : 
They  who  have  seen  him  shall  say,  '  Where  is  he  ? ' 
He  shall  fly  away  as  a  dream,  and  shall  not  be  found : 
Yea,  he  shall  be  chased  away  as  a  vision  of  the  night.    15 
The  eye  which  saw  him  shall  see  him  no  more ; 
Neither  shall  his  place  any  more  behold  him. 
His  children  shall  seek  the  favour  of  the  jjoor, 
And  his  hands  shall  give  back  his  wealth. 
His  bones  are  full  of  his  youth,  20 

But  it  shall  lie  down  with  him  in  the  dust. 

"  Though  wickedness  be  sweet  in  his  mouth, 
Though  he  hide  it  under  his  tongue  ; 
Though  he  spare  it,  and  will  not  let  it  go. 
But  keep  it  still  within  his  mouth  ;  25 


( G.)  What !  thou  surely  knowest  this,  from  of  old. 

(C.)  Yet  corresponding  to  his  exaltation,  so  shall  he  perish 

forever. 
( C.)  And  his  hands  shall  make  restitution  of  his  (ill-gotten) 

wealth. 
5 


66  THE   BOOK  OF  JOB 

Yet  his  food  in  his  bowels  is  turned, 

It  is  the  gall  of  asps  within  him. 

He  hath  swallowed  down  riches,  and  he  shall  vomit 

them  up  again : 
God  shall  cast  them  out  of  his  belly. 
5        "  He  shall  suck  the  poison  of  asps : 
The  viper's  tongue  shall  slay  him. 
He  shall  not  look  ui)on  the  rivers, 
The  flowing  streams  of  honey  and  butter. 
That  which  he  laboured  for  shall  he  restore,  and  shall 

not  swallow  it  down  ; 
10    According  to  the  substance  that  he  hath  gotten,  he 

shall  not  rejoice. 
For  he  hath  oppressed  and  forsaken  the  poor ; 
He  hath  violently  taken  away  an  house,  and  he  shall 

not  build  it  up. 
Because  he  knew  no  quietness  within  him. 
He  shall  not  save  aught  of  that  wherein  he  delighteth. 
15    There  was  nothing  left  that  he  devoured  not ; 
Therefore  his  prosperity  shall  not  endure. 
"In  the  fulness  of  his  sufficiency  he  shall  be  in 

straits : 
The  hand  of  every  one  that  is  in  misery  shall  come 

ujion  him. 
When  he  is  about  to  fill  his  beUy, 
20     God  shall  cast  the  fierceness  of  His  wrath  upon  him, 
And  shall  rain  it  upon  him  while  he  is  eating. 
He  shall  flee  from  the  iron  weapon. 


1,  2    (C.)  Yet  his  food  turns  acrid  in  his  bowels— the  gall  of  asps 
ivithin  him. 
9    ( N.)  The  fruits  of  his  toil  he  shall  give  back,  and  sTiall  not 

c7}joy  them. 
15    ( C. )  Nothing  escaped  his  devouring  greed. 
19    (N.)  He  shall,  indeed,  have  wherewith  to  fill  himself. 


THE  CONTROVERSY  67 

And  the  bow  of  brass  shall  strike  him  through. 
He  draweth  it  forth,  and  it  cometh  out  of  his  body: 
Yea,  the  glittering  point  cometh  out  of  his  gall ; 
Terrors  are  upon  him. 

"All  darkness  is  laid  up  for  his  treasures  :  5 

A  fire  not  blown  by  man  shall  devour  him ; 
It  shall  consume  that  which  is  left  in  his  tent. 
The  heavens  shall  reveal  his  iniquity. 
And  the  earth  shall  rise  up  against  him. 
The  increase  of  his  house  shall  depart,  10 

His  goods  shall  flow  away  in  the  day  of  his  wrath. 

"  This  is  the  portion  of  a  wicked  man  from  God, 
And  the  heritage  appointed  unto  him  by  God." 


Job 
Then  Job  answered  and  said: 


Chap.  21. 


"Hear  diligently  my  speech ;  15 

And  let  this  be  your  consolations. 
Suffer  me,  and  I  also  will  speak  ; 
And  after  that  I  have  spoken,  mock  on. 

"As  for  me,  is  my  complaint  to  man? 
And  why  should  I  not  be  impatient?  20 

Mark  me,  and  be  astonished. 
And  lay  your  hand  upon  your  mouth. 
Even  when  I  remember  I  am  troubled, 
And  horror  taketh  hold  on  my  flesh. 


2  ( C. )  He  draivs  out  the  arrow,  and,  etc. 

6  ( G.)  A  fire  not  bloion  shall  consume  him. 

16  ( G.)  And  be  this  the  '  consolations '  ye  give. 

20  ( C. )  ( Since  it  is  not)  why  should  not  my  spirit  be  troubled  f 

23  ( N.)  When  I  think  of  it,  lam  confounded. 


68  THE   BOOK  OF  JOB 

''Wherefore  do  the  wicked  live, 

Become  old,  yea,  wax  mighty  in  power? 

Their  seed  is  established  with  them  in  their  sight, 

And  their  offspring  before  their  eyes. 
5    Their  houses  are  safe  from  fear, 

Neither  is  the  rod  of  God  upon  them. 

Their  bull  gendereth,  and  faileth  not ; 

Their  cow  calveth,  and  casteth  not  her  calf. 

They  send  forth  their  little  ones  like  a  flock, 
10    And  their  children  dance. 

They  sing  to  the  timbrel  and  harp, 

And  rejoice  at  the  sound  of  the  pipe. 

They  spend  their  days  in  prosperity, 

And  in  a  moment  they  go  down  to  Sheol. 
15    And  they  say  unto  God,  '  Depart  from  us ; 

For  we  desire  not  the  knowledge  of  Thy  ways. 

What    is    the    Almighty,    that    we    should    serve 
Him? 

And  what  profit  should  we  have,  if  we  pray  unto 
Him?' 

'*Lo,  their  prosperity  is  not  in  their  hand: 
20    The  counsel  of  the  wicked  is  far  from  me. 

"How  oft  is  it  that  the  lamp  of  the  wicked  is  put 
out? 
That  their  calamity  cometh  upon  them? 
That  God  distributeth  sorrows  in  His  anger? 
That  they  are  as  stubble  before  the  wind, 
25    And  as  chaff  that  the  stonxi  carrieth  away  ? 


18, 19    ( C.)  And  what  profit  shall  we  gain  tTwugh  we  pray 
never  so  earnestly  f 
Mark  well;  their  good  {ye  say)  is  not  in  their 

;/ 


THE  CONTROVERSY  69 

Ye  say,  'God  layeth  up  his  iniquity  for  bis  chil- 
dren.' 

Let  Him  recompense  it  unto  himself,  that  he  may 
know  it. 

Let  his  own  eyes  see  his  destruction, 

And  let  him  drink  of  the  wrath  of  the  Almighty. 

For  what  pleasure  hath  he  in  his  house  after  him,  5 

When  the  number  of  his  months  is  cut  off? 

Shall  any  teach  God  knowledge  ? 

Seeing  He  judgeth  those  that  are  high. 

One  dieth  in  his  full  strength. 

Being  wholly  at  ease  and  quiet :  10 

His  breasts  are  full  of  milk, 

And  the  marrow  of  his  bones  is  moistened. 

And  another  dieth  in  bitterness  of  soul, 

And  never  tasteth  of  good. 

They  lie  down  alike  in  the  dust,  15 

And  the  worm  covereth  them. 

"Behold,  I  know  your  thoughts, 
And    the    devices    which    ye    wrongfully   imagine 

against  me. 
For  ye  say,  '  Where  is  the  house  of  the  prince  ? 
And  where  is  the  tent  wherein  the  wicked  dwelt?  '        20 
Have  ye  not  asked  them  that  go  by  the  way  ? 
And  do  ye  not  know  their  tokens  ? 


1,  2    ( C. )  Does  God  {as  ye  say)  store  up  his  sin/or  his  chil- 
dren? 
Rather  let  him  requite  it  upon  the  man  himself 
<      that  he  may  know  it. 
11, 12    (G.)  His  vessels  full  of  milk,  and  the  marrow,  etc.; 
(C.)  His  loins  are  full  of  fat;  the  marrow,  etc. 
19    ( N.)  For  ye  say,  '  Where  is  the  hov^e  of  the  oppressor  f ' 
21    ( C. )  Have  ye  not  asked  the  wayfaring  men  f 


70  THE  BOOK  OF  JOB 

That  the  evil  man  is  reserved  to  the  day  of  calamity  ? 
That  they  are  led  forth  to  the  day  of  wrath  ? 
Who  shall  declare  his  way  to  his  face? 
And  who  shall  repay  him  what  he  hath  done? 
5    Yet  shall  he  be  borne  to  the  grave, 

And  men  shall  keep  watch  over  the  tomb. 
The  clods  of  the  valley  shall  be  sweet  unto  him, 
And  all  men  shall  draw  after  him, 
As  there  were  innumerable  before  him. 
10        "  How  then  comfort  ye  me  in  vain, 

Seeing  in  your  answers  there  remaineth  only  false- 
hood?" 


Third  Round  of  Speeches 

Eliphaz 
Chap.  22. 

Then  answered  Eliphaz  the  Temanite,  and  said : 

"Can  a  man  be  profitable  unto  God? 
Surely  he  that  is  wise  is  profitable  unto  himself. 
15    Is  it  any  pleasure  to  the  Almighty,  that  thou  art 
righteous? 
Or  is  it  gain  to  Him,  that  thou  makest  thy  ways 
perfect? 


1-3    ( N.)  That  the  ivicked  is  spared  in  the  day  of  destruction^ 
And  that  he  is  home  to  his  grave  in  the  day  of 

wrath  f 
Who  tcill  charge  him  vMh  his  conduct  to  his  face  f 
10,  11    ( C. )  How  vain  therefore  are  the  comforts  ye  woidd  give 
me!  and  in  your  answers  ( ivhen  sifted)  nothing 
remains  but  false  vieivs  of  God. 
14    ( C. )  For  it  is  himself  the  unse  man  profits. 
16    ( G.)  Or  is  it  a  gain,  that  thou  makest  thy  ivays  per  J 


THE  CONTROVERSY  71 

Is  it  for  thy  fear  of  Him  that  He  reproveth  thee, 

That  He  entereth  with  thee  into  judgment? 

Is  not  thy  wickedness  great? 

Neither  is  there  any  end  to  thine  iniquities. 

For  thou  hast  taken  pledges  of  thy  brother  for  nought,      6 

And  stripped  the  naked  of  their  clothing. 

Thou  hast  not  given  water  to  the  weary  to  drink. 

And  thou  hast  withholden  bread  from  the  hungry. 

But  as  for  the  mighty  man,  he  had  the  earth ; 

And  the  honourable  man,  he  dwelt  in  it.  10 

Thou  hast  sent  widows  away  empty, 

And  the  arms  of  the  fatherless  have  been  broken. 

Therefore  snares  are  round  about  thee, 

And  sudden  fear  troubleth  thee. 

Or  darkness,  that  thou  canst  not  see,  16 

And  abundance  of  w^aters  cover  thee. 

"Is  not  God  in  the  height  of  heaven? 
And  behold  the  height  of  the  stars,  how  high  they 

are! 
And  thou  say  est,  '  What  doth  God  know  ? 
Can  He  judge  through  the  thick  darkness  ?  20 

Thick  clouds  are  a  covering  to  Him,  that  He  seeth 

not; 
And  He  walketh  on  the  vault  of  heaven.' 

"  Wilt  thou  keep  the  old  way 
Which  wicked  men  have  trodden  ? 


1    ( N.)  WUl  he  contend  toith  thee  because  he  feareth  theef 
3    ( G.)  May  not  thy  iviekedness  he  great  f 
9    {C)  The  man  of  strong  arm  held  the  land. 
17    ( G.)  Is  not  God  the  summit  of  heaven  f 
19    ( C. )  Yet  thou  hast  been  saying  ( to  thyself)— How  sliould 
God  know?  (N.)  Hence  thou  say  est,  ^What  doth 
God  know  f^ 


72  THE  BOOK  OF  JOB 

Who  were  snatched  away  before  their  time, 
Whose  foundation  was  poured  out  as  a  stream : 
Who  said  unto  God,  '  Depart  from  us ' ; 
And,  '  What  can  the  Almighty  do  for  us? ' 
5    Yet  He  filled  their  houses  with  good  things : 
But  the  counsel  of  the  wicked  is  far  from  me. 
The  righteous  see  it,  and  are  glad  ; 
And  the  innocent  laugh  them  to  scorn  : 
Saying,  '  Surely  they  that  did  rise  up  against  us  are 
cut  off, 
10    And  the  remnant  of  them  the  fire  hath  consumed.' 

"Acquaint  now  thyself  with  Him,  and  be  at  peace : 
Thereby  good  shall  come  unto  thee. 
Receive,  I  pray  thee,  the  law  from  His  mouth. 
And  lay  up  His  words  in  thine  heart. 
15    If  thou  return  to  the  Almighty,  thou  shalt  be  built 
up; 
If  thou  put  away  unrighteousness  far  from  thy  tents. 
And  lay  thou  thy  treasure  in  the  dust. 
And  the  gold  of  Ophir  among  the  stones  of  the 

brooks ; 
And  the  Almighty  shall  be  thy  treasure, 
20    And  precious  silver  unto  thee. 


2    ( N.)  And  whose  foundations  were  sivept  aivay  by  a  flood? 
5,  6    (G.)  And  yet  — '■He  filleth  their  houses  with  good,''  thou 
say  est ; 
While  also  thou  say  est,  '■The  counsel  of  the  ivicked 
be  far  from  7ne  ! ' 
8-10    ( G.)  And  the  innocent  'make  a  by -word  of  them  : 

*  Verily,^  they  say,  '■our  adversaries  are  cut  down, 
And  their  remains  doth  the  fire  devour.'' 
17    ( N.)  Cast  to  the  dust  thy  gold;  ( C.)  If  thou  wilt  cast  gold 
to  the  ground. 
19,  20    ( C. )  Then  shall  the  Almighty  become  thy  gold,  and  silver 
toilfully  earned,  for  thee. 


THE  CONTKOVEESY  73 

For  then  shalt  thou  delight  thyself  in  the  Almighty, 

And  shalt  lift  up  thy  face  unto  God. 

Thou  shalt  make  thy  prayer  unto  Him,  and  He  shall 

hear  thee ; 
And  thou  shalt  pay  thy  vows. 
Thou  shalt  also  decree  a  thing,  and  it  shall  be  estab-      5 

lished  unto  thee ; 
And  light  shall  shine  upon  thy  ways. 
When  they  cast  thee  down,  thou  shalt  say,  *  There  is 

lifting  up ' ; 
And  the  humble  person  He  shall  save. 
He  shall  deliver  even  him  that  is  not  innocent: 
Yea,  he  shall  be  delivered  through  the  cleanness  of    10 

thine  hands." 


Job 

Chap.  23. 
Then  Job  answered  and  said : 

"Even  to-day  is  my  complaint  rebellious: 
My  stroke  is  heavier  than  my  groaning. 

"  Oh  that  I  knew  where  I  might  find  Him, 
That  I  might  come  even  to  His  seat !  15 

I  would  order  my  cause  before  Him, 
And  fill  my  mouth  with  arguments. 
I  would  know  the  words  which  He  would  answer  me. 
And  understand  what  He  would  say  unto  me. 


5    ( N.)  The  purpose  ivhieh  thou/ormest  shall  prosper  xuith 

thee. 
7    (G.)  Though  they  lead  downward,  yet   thou  say  est, 
'Aloft!' 
12, 13    ( Go)  Defiant,  even  to-day,  is  my  complaint. 

Though  my  hand  lieth  heavy  on  my  groaning. 
14    ( C. )  Oh  that  I  knew  and  might  find  him. 


74  THE  BOOK  OF  JOB 

Would  He  contend  with  me  in  the  greatness  of  His 

j)ower? 
Nay;  but  He  would  give  heed  unto  me. 
There  the  upright  might  reason  with  Him ; 
So  should  I  be  delivered  for  ever  from  my  Judge. 
5        "  Behold,  I  go  forward,  but  He  is  not  there  ; 
And  backward,  but  I  cannot  perceive  Him : 
On  the  left  hand,  when  He  doth  work,  but  I  cannot 

behold  Him : 
He  hideth  Himself  on  the  right  hand,  that  I  cannot 

see  Him. 
But  He  knoweth  the  way  that  I  take ; 
10    When  He  hath  tried  me,  I  shall  come  forth  as  gold. 
My  foot  hath  held  fast  to  His  steps ; 
His  way  have  I  kept,  and  turned  not  aside. 
I  have  not  gone  back  from  the  commandment  of 

his  li^Ds; 
I  have  treasured  up  the  words  of  His  mouth  more 

than  my  necessary  food. 
15        "  But  He  is  in  one  mind,  and  who  can  turn  Him? 
And  what  His  soul  desireth,  even  that  He  doeth. 
For  He  performeth  that  which  is  appointed  for  me : 
And  many  such  things  are  with  Him. 
Therefore  am  I  troubled  at  his  presence  ; 
20    When  I  consider,  I  am  afraid  of  Him. 
For  God  hath  made  my  heart  faint, 


9    (N.)  But  he  knoweth  the  way  which  is  in  my  heart; 

(C.)  But  still  he  knows  his  way  tvith  nie. 
14    ( N.)  Above  my  own  law  have  I  esteemed  the  words  of 
his  mouth. 
14,  15    (G.)  More  than  aught  mine  own  have  I  trea^sxired  the 
words  of  His  mouth. 
But  He— He  ahideth  the  same;  who  shall  turn 
Him? 
18    ( N.)  And  many  sioch  things  are  in  his  mind. 


THE  CONTROVERSY  75 

And  the  Almighty  hath  troubled  me  : 
Because  I  was  not  cut  off  before  the  darkness, 
Neither  did  He  cover  the  thick  darkness  from  my 
face. 

Chap.  24. 
"Why  are  times  not  laid  up  by  the  Almighty? 
And  why  do  not  they  which  know  Him  see  His  days  ?      5 

"  There  are  that  remove  the  landmarks ; 
They  violently  take  away  flocks,  and  feed  them. 
They  drive  away  the  ass  of  the  fatherless, 
They  take  the  widow's  ox  for  a  pledge. 
They  turn  the  needy  out  of  the  way :  10 

The  poor  of  the  earth  all  hide  themselves. 
Behold,  as  wild  asses  in  the  desert 
They  go  forth  to  their  work,  seeking  diligently  for 

food; 
The  wilderness  yieldeth  them  food  for  their  children. 
They  cut  their  provender  in  the  field  ;  15 

And  they  glean  the  vintage  of  the  wicked. 
They  lie  all  night  naked  without  clothing, 
And  have  no  covering  in  the  cold. 
They  are  wet  with  the  showers  of  the  mountains, 
And  embrace  the  rock  for  want  of  a  shelter.  20 

"There  are  that  pluck  the   fatherless  from  the 
breast. 
And  take  a  pledge  of  the  poor, 

2,  3    (C. )  For  I  am  not  broken  before  the  face  of  mere  dark- 
ness, nor  because  he  hath  spread  darkness  before 
my  face. 
4    (G.)  Why  are  not  judgment-times  determined  by  the 

Almighty  f 
6    (N.),  (C.)  They  remove  landmarks. 
22    ( G.)  And  take  what  the  poor  have  on  for  pledge. 


76  THE  BOOK  OF  JOB 

So  that  they  go  about  naked  without  clothmg, 
And  being  hungry  they  carry  the  sheaves  ; 
Thej^  make  oil  within  the  walls  of  these  men ; 
They  tread  their  winepresses,  and  suffer  thirst. 
5    From  out  of  the  populous  city  men  groan, 
And  the  soul  of  the  wounded  crieth  out : 
Yet  God  regardeth  not  the  folly. 

"These  are  of  them  that  rebel  against  the  Ught ; 
They  know  not  the  ways  thereof, 
10    Nor  abide  in  the  paths  thereof. 

The  murderer  riseth  with  the  light,  he  killeth  the 

poor  and  needy; 
And  in  the  night  he  is  as  a  thief. 
The  eye  also  of  the  adulterer  waiteth  for  the  twi- 
light. 
Saying,  '  No  eye  shall  see  me ' : 
15    And  he  disguiseth  his  face. 

In  the  dark  they  dig  through  houses  : 
They  shut  themselves  up  in  the  day-time ; 
They  know  not  the  light. 

For  the  morning  is  to  all  of  them  as  the  shadow  of 
death ; 
20    For  they  know  the  terrors  of  the  shadow  of  death. 
He  is  swift  upon  the  face  of  the  waters ; 
Their  portion  is  cursed  in  the  earth : 
He  tm-neth  not  by  the  way  of  the  vineyards. 

*' Drought  and  heat  consume  the  snow  waters: 
25    So  doth  Sheol  those  who  have  sinned. 


7    ( G.)  And  God  regardeth  not  the  enormity. 
21    {C)  Asa  light  skiff  is  he  on  the  face  of  the  waters. 


THE  CONTROVERSY  77 

The  womb  shall  forget  him;   the  worm  shall  feed 

sweetly  on  himi ; 
He  shall  be  no  more  remembered : 
And  unrighteousness  shall  be  broken  as  a  tree. 
He  devoureth  the  barren  that  beareth  not, 
And  doeth  not  good  to  the  widow.  5 

He  draweth  away  the  mighty  also  by  his  power : 
He  riseth  up,  and  no  man  is  sure  of  life. 
God  giveth  them  to  be  in  security,  and  they  rest 

thereon ; 
And  His  eyes  are  upon  their  ways. 
They  are  exalted ;   yet  a  little  while,  and  they  are    10 

gone; 
Yea,  they  are  brought  low,  they  are  taken  out  of  the 

way  as  all  other. 
And  are  cut  off  as  the  tops  of  the  ears  of  corn. 

"And  if  it  be  not  so  now,  who  will  prove  me  a 
liar. 
And  make  my  speech  nothing  worth?  " 


BiLDAD 

Chap.  25. 

Then  answered  Bildad  the  Shuhite,  and  said :  15 

"Dominion  and  fear  are  with  Him ; 
He  maketh  peace  in  His  high  places. 
Is  there  any  number  of  His  armies? 
And  upon  whom  doth  not  His  light  arise  ? 
How  then  can  man  be  just  with  God  ?  20 

Or  how  can  he  be  clean  that  is  born  of  a  woman  ? 


11    ( N.)  They  are  brought  low,  and  die,  like  all  others. 
16    ( C. )  Dominion  and  fear  are  his  of  right. 


78  THE  BOOK  OF  JOB 

Behold,  even  the  moon  hath  no  brightness, 
And  the  stars  are  not  pure  in  His  sight : 
How  much  less  man,  that  is  a  worm  ! 
And  the  son  of  man,  that  is  a  worm ! " 


Job 

Chap.  26. 

5       Then  Job  answered  and  said : 

"  How  hast  thou  helped  him  that  is  without  power ! 

How  hast  thou  saved  the  arm  that  hath  no  strength ! 

How  hast  thou  counselled  him  that  hath  no  wisdom, 

And  i3lentifully  declared  sound  knowledge ! 
10    To  whom  hast  thou  uttered  words  ? 

And  whose  spirit  came  forth  from  thee? 
"  They  that  are  deceased  tremble 

Beneath  the  waters  and  the  inhabitants  thereof. 

Sheol  is  naked  before  Him, 
15    And  Abaddon  hath  no  covering. 

He  stretcheth  out  the  north  over  empty  space, 

And  hangeth  the  earth  upon  nothing. 

He  bindeth  up  the  waters  in  His  thick  clouds ; 

And  the  cloud  is  not  rent  under  them. 
20    He  closeth  in  the  face  of  His  throne. 

And  spreadeth  His  cloud  upon  it. 

He  hath  described  a  boundary  upon  the  face  of  the 
waters. 

Unto  the  confines  of  light  and  darkness. 


1-4  (C. )  Look  cnvay  to  the  moon:  it  gives  no  light;  to  the 
stars,  and  they  are  not  pure  in  his  eyes  !  How 
much  less  then,  man,  a  reptile,  and  the  son  of 
man,  a  worm  ! 

10    ( C. )  With  whose  aid  hast  thou  set  forth  such  words  f 

12    ( G.)  The  giant  shades  tremble. 


THE  CONTROVERSY  79 

The  pillars  of  heaven  tremble 

And  are  astonished  at  his  rebuke. 

He  stirreth  up  the  sea  with  His  power, 

And   by   His   understanding   He   smiteth  through 

Eahab. 
By  His  spirit  the  heavens  are  garnished  ;  5 

His  hand  hath  pierced  the  swift  serpent. 

"Lo,  these  are  but  the  outskirts  of  His  ways: 
And  how  small  a  whisper  do  we  hear  of  Him ! 
But  the  thunder  of  His  power  who  can  understand?" 

Chap.  27. 
And  Job  again  took  up  his  parable,  and  said :  10 

"  As  God  liveth,  who  hath  taken  away  my  right ; 
And  the  Almighty,  who  hath  vexed  my  soul ; 
( For  my  life  is  yet  whole  in  me, 
And  the  spirit  of  God  is  in  my  nostrils ; ) 
Surely  my  lips  shall  not  speak  unrighteousness,  15 

Neither  shall  my  tongue  utter  deceit. 
God  forbid  that  I  should  justify  you  : 
Till  I  die  I  will  not  put  away  mine  integrity  from  me. 
My  righteousness  I  hold  fast,  and  will  not  let  it  go : 
My  heart  shall  not  reproach  me  so  long  as  T  live.  20 

"Let  mine  enemy  be  as  the  wicked, 
And  let  him  that  riseth  up  against  me  be  as  the  un- 
righteous. 


3    ( G. ),  ( C. ),  ( N. )  By  His  power  He  quelleth  the  sea. 

5  (  G.)  By  His  breath  the  heavens  become  serene. 

6  ( C. )  His  hand  framed  the  constellation  — the  flying  serpent. 
10, 11    ( N.)  Moreover  Job  continued  his  discourse,  and  said  : 

As  God  liveth,  who  hath  rejected  my  cause. 
13,  14    ( C. )  Surely,  so  long  as  my  breath  is  in  me  and  the  in- 
breathed Spirit  of  God  is  in  my  nostrils. 
20    ( G.)  My  heart  shall  not  reproach  one  of  my  days. 


80  THE  BOOK  OF  JOB 

For  what  is  the  hope  of  the  godless,  though  he  get 

him  gain, 
When  God  taketh  away  his  soul  ? 
Will  God  hear  his  cry. 
When  trouble  cometh  upon  him  ? 
5    Will  he  delight  himself  in  the  Almighty, 
And  call  uj)on  God  at  all  times  ? 

"  I  will  teach  you  concerning  the  hand  of  God ; 
That  which  is  with  the  Almighty  will  I  not  conceal. 
Behold,  all  ye  yourselves  have  seen  it ; 
10    Why  then  are  ye  become  altogether  vain  ? 

"This  is  the  portion  of  a  wicked  man  with  God, 
And  the  heritage  of  oppressors,  which  they  receive 

from  the  Almighty. 
If  his  children  be  multiplied,  it  is  for  the  sword  ; 
And  his  offspring  shall  not  be  satisfied  with  bread. 
15    Those  that  remain  of  him  shall  be  buried  in  death, 
And  his  widows  shall  make  no  lamentation. 
Though  he  heap  up  silver  as  the  dust. 
And  prepare  raiment  as  the  clay ; 
He  may  prepare  it,  but  the  just  shall  put  it  on, 


1,  2    (N.)  For  what  is  the  hope  of  the  vAcked,  when  God  cut- 
ieth  off  his  weh, 
And  taketh  away  his  life  f 
( G.)  For  what  is  the  hope  of  the  godless,  when  He  cut 
teth  off  — 
Wlien  God  draweth  forth  his  soul  f 
(  C. )  For  what  is  the  hope  of  the  daring  sinner,  thmigh 
Tie  hath  torn  away  {othei-'s  wealth),  when  God 
shall  tear  away  his  soul ! 
10    ( G.)   Wherefore  then  this  vanity,  that  ye  vapor  forth  f 
15    ( C. )  JBy  the  x)estilence  shall  his  survivors  come  to  their 
early  graves. 


THE  CONTROVERSY  81 

And  the  innocent  shall  divide  the  silver. 

He  buildeth  his  house  as  the  moth, 

And  as  a  booth  which  the  keeper  maketh. 

He  lieth  down  rich,  but  he  shall  not  be  gathered  ; 

He  openeth  his  eyes,  and  he  is  not.  5 

Terrors  overtake  him  like  waters ; 

A  tempest  stealeth  him  away  in  the  night. 

The  east  wind  carrieth  him  away,  and  he  departeth ; 

And  it  sweepeth  him  out  of  his  place. 

For  God  shall  hurl  at  him,  and  not  spare :  10 

He  would  fain  flee  out  of  his  hand. 

Men  shall  clap  their  hands  at  him, 

And  shall  hiss  him  out  of  his  place. 

Chap.  28. 
"Surely  there  is  a  mine  for  silver, 
And  a  place  for  gold  which  they  refine.  15 

Iron  is  taken  out  of  the  earth. 
And  brass  is  molten  out  of  the  stone. 
Man  setteth  an  end  to  darkness, 
And  searcheth  out  to  the  furthest  bound 
The  stones  of  thick  darkness  and  of  the  shadow  of    20 

death. 
He  breaketh  open  a  shaft  away  from  where  men 
sojourn  ; 


4  ( C. )  The  rich  man  lies  down  in  death,  but  is  not  gath- 

ered to  the  fathers;  ( G.)  He  lieth  dovun  rich  — 
and  never  again  ! 

5  (N.)  in  the  twinkling  of  an  eye  he  is  no  more. 
10, 11    ( G.)  It  hurleth  against  him  and  spareth  not; 

Hither  and  thither  he  fleeth  from  its  hand. 
14    ( G.)  There  is  indeed  a  vein  for  the  silver. 
19,  20    { N.)  He  searcheth  to  the  lowest  depths 

For  the  stone  of  darkness  and  the  shadow  of  death. 
21    ( G.)  He  breaketh  the  ravine  remote  from  the  settler. 


»J2  THE   BOOK  OF  JOB 

They  are  forgotten  of  the  foot ; 

They  hang  afar  from  men,  they  swing  to  and  fro. 

As  for  the  earth,  out  of  it  cometh  bread : 

And  underneath  it  is  turned  up  as  it  were  by  fire. 
5    The  stones  thereof  are  the  place  of  sapphires, 

And  it  hath  dust  of  gold. 

That  path  no  bird  of  prey  knoweth, 

Neither  hath  the  falcon's  eye  seen  it : 

The  proud  beasts  have  not  trodden  it, 
10    Nor  hath  the  fierce  lion  passed  thereby. 

He  putteth  forth  his  hand  upon  the  flinty  rock ; 

He  overturneth  the  mountains  by  the  roots. 

He  cutteth  out  channels  among  the  rocks ; 

And  his  eye  seeth  every  precious  thing. 
15    He  bindeth  the  streams  that  they  trickle  not ; 

And  the  thing  that  is  hid  bringeth  he  forth  to  Ught. 

"  But  where  shall  Wisdom  be  found  ? 

And  where  is  the  place  of  understanding  ? 

Man  knoweth  not  the  price  thereof  ; 
20    Neither  is  it  found  in  the  land  of  the  living. 

The  deep  saith,  '  It  is  not  in  me ' : 

And  the  sea  saith,  '  It  is  not  with  me.' 

It  cannot  be  gotten  for  gold. 

Neither  shall  silver  be  weighed  for  the  price  thereof. 
25    It  cannot  be  valued  with  the  gold  of  Ophir, 

With  the  precious  onyx,  or  the  sapphire. 

Gold  and  glass  cannot  equal  it : 

Neither  shall  it  be  exchanged  for  jewels  of  fine  gold. 

No  mention  shall  be  made  of  coral  or  of  crystal : 
30    Yea,  the  price  of  wisdom  is  above  rubies. 


1    ( G.)  And  there,  forgotten  of  the  jyasser's  foot. 

15    ( G.)  He  bindeth  up  the  streams  from  weeping. 

(G.)  But  wisdom— where  shall  it  be  found  f 


THE  CONTROVERSY  83 

The  topaz  of  Ethiopia  shall  not  equal  it, 
Neither  shall  it  be  valued  with  pure  gold. 

"Whence  then  cometh  Wisdom? 
And  where  is  the  place  of  understanding  ? 
Seeing  it  is  hid  from  the  eyes  of  all  living,  5 

And  kept  close  from  the  fowls  of  the  air. 
Destruction  and  Death  say, 

'  We  have  heard  a  rumour  thereof  with  our  ears.' 
God  understandeth  the  way  thereof, 

And  He  knoweth  the  place  thereof.  10 

For  He  looketh  to  the  ends  of  the  earth. 
And  seeth  under  the  whole  heaven  ; 
To  make  a  weight  for  the  wind  ; 
Yea,  He  meteth  out  the  waters  by  measure. 
When  He  made  a  decree  for  the  rain,  15 

And  a  way  for  the  lightning  of  the  thunder  : 
Then  did  He  see  it,  and  declare  it ; 
He  established  it,  yea,  and  searched  it  out. 

"And  unto  man  He  said, 
*  Behold,  the  fear  of  the  Lord,  that  is  wisdom :  20 

And  to  depart  from  evil  is  understanding.'  " 

AIT,  .  ,  Chap.  29. 

And  J  ob  again  took  up  his  parable,  and  said  : 

"Oh  that  I  were  as  in  the  months  of  old. 
As  in  the  days  when  God  watched  over  me ; 
When  His  lamp  shined  upon  my  head,  25 

And  by  His  light  I  walked  through  darkness ; 
As  I  was  in  the  ripeness  of  my  days. 


5    Seei^-g  it  is  hid.— (G.),  (N.)  Since  it  is  hidden;  (C.) 

It  is  hidden. 
7    Destruction.— (G.)  Abaddon. 
27    ( G.)  ^s  Iivas  in  mine  autumn  days. 


84  THE  BOOK  OF  JOB 

When  the  secret  of  God  was  upon  my  tent ; 
When  the  Almighty  was  yet  with  me, 
And  my  children  were  about  me  ; 
When  my  steps  were  washed  with  butter, 
5    And  the  rock  poured  me  out  streams  of  oil ! 

"  When  I  went  forth  to  the  gate  unto  the  city. 

When  I  prepared  my  seat  in  the  street, 

The  young  men  saw  me  and  hid  themselves. 

And  the  aged  rose  up  and  stood; 
10    The  princes  refrained  talking. 

And  laid  their  hand  on  their  mouth ; 

The  voice  of  the  nobles  was  hushed, 

And  their  tongue  cleaved  to  the  roof  of  their  mouth. 
"For  when  the  ear  heard  me,  then  it  blessed  me; 
15    And  when  the  eye  saw  me,  it  gave  witness  unto  me : 

Because  I  delivered  the  poor  that  cried, 

The  fatherless  also,  that  had  none  to  help  him. 

The  blessing  of  him  that  was  ready  to  perish  came 
upon  me 

And  I  caused  the  widow's  heart  to  sing  for  joy. 
20    I  put  on  righteousness,  and  it  clothed  me : 

My  justice  was  as  a  robe  and  a  diadem. 

I  was  eyes  to  the  blind. 

And  feet  was  I  to  the  lame. 

I  was  a  father  to  the  needy  : 
25    And  the  cause  of  him  that  I  knew  not  I  searched  out. 

And  I  brake  the  jaws  of  the  unrighteous. 

And  plucked  the  prey  out  of  his  teeth. 


1    ( C. )   When  the  favor  of  God  rested  on  my  tabernacle. 
7    ( N.)  And  took  tny  seat  in  the  market-place. 
20,  21    ( C. )  J  put  on  righteousness  as  my  clothing,  and  then 
THghteousness  put  on  me. 
26    (  C. )  2  brake  in  the  jaws  of  the  extortioner. 


THE  CONTROVERSY  85 

"Then  I  said,  *  I  shall  die  in  my  nest, 
And  I  shall  multiply  my  days  as  the  sand: 
My  root  is  spread  out  to  the  waters, 
And  the  dew  lieth  all  night  upon  my  branch : 
My  glory  is  fresh  in  me,  5 

And  my  bow  is  renewed  in  my  hand.' 

"Unto  me  men  gave  ear,  and  waited, 
And  kept  silence  for  my  counsel. 
After  my  words  they  spake  not  again ; 
And  my  speech  dropped  upon  them.  10 

And  they  waited  for  me  as  for  the  rain  ; 
And  they  opened  their  mouth  wide  as  for  the  latter 

rain. 
If  I  laughed  on  them,  they  believed  it  not ; 
And  the  light  of  my  countenance  they  cast  not  down. 
I  chose  out  their  way,  and  sat  as  chief,  15 

And  dwelt  as  a  king  in  tiie  army. 
As  one  that  comforteth  the  mourners. 

Chap.  30. 
*'  But  now  they  that  are  younger  than  I  have  me 
in  derision, 
Whose  fathers  T  disdained  to  set  with  the  dogs  of  my 

flock. 
Yea,  the  strength  of  their  hands,  whereto  should  it    20 

profit  me? 
Men  in  whom  ripe  age  is  perished. 
They  are  gaunt  with  want  and  famine ; 


2    ( G.)  A7id  like  the  phoenix  I  shall  multiply  days. 
13    ( G.)  I  laughed  upon  them  when  they  were  doubtful. 
15    (N.)  When  I  came  among  them,  I  sat  a*  chief. 

18  (G.)  A7id  now  they  mock  at  me,— men  younger  in  days 

than  I. 

19  ( C. )  Whose  fathers  I  should  have  disdained  to  set  with  my 

shepherd-dogs. 


86  THE  BOOK  OF  JOB 

They  gnaw  the  dry  ground,  in  the  gloom  of  wasteness 
and  desolation. 

They  pluck  salt- wort  by  the  bushes; 

And  the  roots  of  the  broom  are  their  food. 

They  are  driven  forth  from  the  midst  of  men , 
5    They  crj^  after  them  as  after  a  thief. 

In  the  clefts  of  the  valleys  must  they  dwell, 

In  holes  of  the  earth  and  of  the  rocks. 

Among  the  bushes  they  bray ; 

Under  the  nettles  they  are  gathered  together. 
10    They  are  children  of  fools,  yea,  children  of  base  men; 

They  were  scourged  out  of  the  land. 
"And  now  I  am  become  their  song, 

Yea,  I  am  a  byword  unto  them. 

They  abhor  me,  they  stand  aloof  from  me, 
15    And  spare  not  to  spit  in  my  face. 

For  He  hath  loosed  His  cord,  and  afflicted  me. 

And  they  have  cast  off  the  bridle  before  me. 

Upon  my  right  hand  rise  the  rabble ; 

They  thrust  aside  my  feet, 
20    And  they  cast  up  against  me  their  ways  of  destruc- 
tion. 

They  mar  my  i^ath, 

They  set  forward  my  calamity. 

Even  men  that  have  no  helper. 

As  through  a  wide  breach  they  come  : 


2    ( G.)  Who  pluck  up  the  purslain  by  the  sprouts. 
6    ( G.)  In  the  horroi'  of  the  ravines  7nust  they  dwell. 
9    ( N.)  Under  the  brambles  are  they  stretched  out. 
12    ( G.)  And  now  their  song  of  derision  lam  become. 
16, 17    ( C. )  Because  God  hath  loosed  his  cord  ( of  restraint )  and 
afflicted  me,  they  also  have  broken  loose  all 
their  restraint  before  me. 
18    (G.)  On  my  right  hand  they  rise — a  rabble. 
23    ( C. )  I  have  no  helper  against  them. 


THE  CONTROVERSY  o< 

In  the  midst  of  the  ruin  they  roll  themselves  upon  me. 

Terrors  are  turned  upon  me, 

They  chase  mine  honour  as  the  wind  ; 

And  my  welfare  is  passed  away  as  a  cloud. 

"And  now  my  soul  is  poured  out  within  me;  6 

Days  of  affliction  have  taken  hold  upon  me. 

In  the  night  season  my  bones  are  pierced  in  me, 

And  the  pains  that  gnaw  me  take  no  rest. 

By  the  great  force  of  my  disease  is  my  garment  dis- 
figured : 

It  bindeth  me  about  as  the  collar  of  my  coat.  10 

He  hath  cast  me  into  the  mire, 

And  I  am  become  like  dust  and  ashes. 

I  cry  unto  Thee,  and  Thou  dost  not  answer  me : 

I  stand  up,  and  Thou  lookest  at  me. 

Thou  art  turned  to  be  cruel  to  me  :  15 

With  the  might  of  Thy  hand  Thou  persecutest  me. 

Thou  liftest  me  up  to  the  wind,  Thou  causest  me  to 
ride  upon  it ; 

And  Thou  dissolvest  me  in  the  storm. 

For  I  know  that  Thou  wilt  bring  me  to  death, 

And  to  the  house  appointed  for  all  living.  20 

"Surely  against  a  ruinous  heap  He  will  not  put 
forth  His  hand ; 

1  (C.)  Tliey  roll  themselves  upon  me  wave  after  wave  for 

my  destruction. 

2  {G.)  All  overturned  upon  me  — terrors. 

8  (N.)  And  my  gnawers  take  no  rest. 

9  (G.)  It  is  by  great  exertion  that  my  garment  is  changed; 

( C.)  Through  their  great  violence  my  skin  is  dis- 
figured; (N.)  Through  the  vix>lence  of  my  disease 
is  my  garment  changed. 
21  (N.)  When  he  stretcheth  out  his  hand,  prayer  availeth 
nothing;  (G.)  Surely,  will  not  a  man  in  ruins 
stretch  out  his  hand  ? 


bS  THE  BOOK  OF  JOB 

Though  it  be  in  His  destruction,  one  may  utter  a  cry 
because  of  these  things. 

Did  not  I  weep  for  him  that  was  in  trouble  ? 

Was  not  my  soul  grieved  for  the  needy  ? 

When  I  looked  for  good,  then  evil  came ; 
5    And  when  I  waited  for  light,  there  came  darkness. 
"  My  bowels  boil,  and  rest  not ; 

Days  of  affliction  are  come  upon  me. 

I  go  mourning  without  the  sun : 

I  stand  up  in  the  assembly,  and  cry  for  help. 
10    I  am  a  brother  to  jackals. 

And  a  companion  to  ostriches. 

My  skin  is  black,  and  falleth  from  me, 

And  my  bones  are  burned  with  heat. 

Therefore  is  my  harp  turned  to  mourning, 
15    And  my  pipe  into  the  voice  of  them  that  weep. 

Chap.  31. 

"  I  made  a  covenant  with  mine  eyes ; 
How  then  should  I  look  upon  a  maid  ? 

"For  what  is  the  portion  from  God  above, 
And  the  heritage  from  the  Almighty  on  high  ? 
20    Is  it  not  calamity  to  the  unrighteous, 
And  disaster  to  the  workers  of  iniquity  ? 
Doth  not  He  see  my  ways. 
And  number  all  my  steps? 

"If  I  have  walked  with  vanity, 
25    And  my  foot  hath  hasted  to  deceit; 

( Let  me  be  weighed  in  an  even  balance. 


1  (N.)  When  he  bring eth  destruction,  vain  is  the  cry  for 
help;  (G.)  Or  in  his  calamity  will  he  not  cry  out 
therefore  ? 

8    ( N.)  lam  black,  but  not  by  the  sun. 
26    ( G.)  Let  Him,  iveigh  me  in  scales  of  righteousness. 


THE  CONTROVERSY  89 

That  God  may  know  mine  integrity ; ) 

If  my  step  liath  turned  out  of  the  way, 

And  mine  heart  walked  after  mine  eyes, 

And  if  any  spot  hath  cleaved  to  mine  hands : 

Then  let  me  sow,  and  let  another  eat ;  5 

Yea,  let  the  produce  of  my  field  be  rooted  out. 

"  If  mine  heart  have  been  enticed  unto  a  woman, 
And  I  have  laid  w^ait  at  my  neighbour's  door : 
Then  let  my  wife  grind  unto  another, 
And  let  others  bow  down  upon  her.  10 

For  that  were  an  heinous  crime ; 
Yea,  it  were  an  iniquity  to  be  punished  by  the  judges : 
For  it  is  a  fire  that  consumeth  unto  Destruction, 
And  would  root  out  all  mine  increase. 
"  If  I  did  despise  the  cause  of  my  manservant  or  of    15 

my  maidservant. 
When  they  contended  with  me : 
What  then  shall  I  do  when  God  riseth  up  ? 
And  when  He  visiteth,  what  shall  I  answer  Him  ? 
Did  not  He  that  made  me  in  the  womb  make  him? 
And  did  not  One  fashion  us  in  the  womb  ?  20 

"If  I  have  withheld  the  poor  from  their  desire. 
Or  have  caused  the  eyes  of  the  widow  to  fail ; 
Or  have  eaten  my  morsel  alone, 
And  the  fatherless  hath  not  eaten  thereof  ; 
( Nay,  from  my  youth  he  grew  up  with  me  as  with  a    25 

father. 
And  her  have  I  guided  from  my  mother's  womb ; ) 
If  I  have  seen  any  perish  for  want  of  clothing, 
Or  that  the  needy  had  no  covering  ; 
If  his  loins  have  not  blessed  me. 
And  if  he  were  not  warmed  with  the  fleece  of  my    30 

sheep ; 
If  I  have  lifted  up  my  hand  against  the  fatherless, 


90  THE  BOOK  OF  JOB 

Because  I  saw  my  help  in  the  gate : 
Then  let  my  shoulder  fall  from  the  shoulder  blade, 
And  mine  arm  be  broken  from  the  bone. 
For  calamity  from  God  was  a  terror  to  me, 
6    And  by  reason  of  His  excellency  I  could  do  nothing. 
"If  I  have  made  gold  my  hope, 
And  have  said  to  the  fine  gold,  '  Thou  art  my  confi- 
dence ' ; 
If  I  rejoiced  because  my  wealth  w^as  great, 
And  because  mine  hand  had  gotten  much ; 
10    If  I  beheld  the  sun  when  it  shined, 
Or  the  moon  walking  in  brightness ; 
And  my  heart  hath  been  secretly  enticed. 
And  my  mouth  hath  kissed  my  hand  : 
This  also  were  an  iniquity  to  be  punished  by  the 
judges : 
15    For  I  should  have  lied  to  God  that  is  above. 

"  If  I  rejoiced  at  the  destruction  of  him  that  hated 
me, 
Or  lifted  up  myself  when  evil  found  him ; 
( Yea,  I  suffered  not  my  mouth  to  sin 
By  asking  his  life  with  a  curse  ; ) 
20    If  the  men  of  my  tent  said  not, 

*  Who  can  find  one  that  hath  not  been  filled  with  his 

meat  ? ' 
The  stranger  did  not  lodge  in  the  street ; 
But  I  opened  my  doors  to  the  traveller. 
"If  like  Adam  I  covered  my  transgressions, 
25    By  hiding  mine  iniquity  in  my  bosom ; 


1  (G.)  When  I saiv  mine  ally  in  the  gate. 

15  ( C. )  For  I  should  have  denied  the  God  above. 

17  ( G.)  And  have  exulted  because  evil  be/ell  him. 

19  ( G.)  By  invoking  a  curse  on  his  life. 


THE  CONTROVERSY  91 

Because  I  feared  the  great  multitude, 

And  the  contempt  of  families  terrified  me, 

So  that  I  kept  silence,  and  went  not  out  of  the  door — 

"  Oh  that  I  had  one  to  hear  me ! 
( Lo,  here  is  my  signature,  let  the  Almighty  answer      5 

me!) 
And  that  I  had  the  indictment  which  mine  Adver- 
sary hath  written ! 
Surely  I  would  carry  it  upon  my  shoulder ; 
I  would  bind  it  unto  me  as  a  crown. 
I  would  declare  unto  Him  the  number  of  my  steps ; 
As  a  prince  would  I  go  near  unto  Him.  10 

"If  my  land  cry  out  against  me, 
And  the  furrows  thereof  weep  together ; 
If  I  have  eaten  the  fruits  thereof  without  money. 
Or  have  caused  the  owners  thereof  to  lose  their  life : 
Let  thistles  grow  instead  of  wheat,  15 

And  cockle  instead  of  barley." 

The  words  of  Job  are  ended. 

Chap.  32. 

So  these  three  men  ceased  to  answer  Job,  because 
he  was  righteous  in  his  own  eyes. 

Then  was  kindled  the  wrath  of  Elihu  the  son  of    20 
Barachel  the  Buzite,  of  the  family  of  Eam :  against 


1-3    ( C. )  Then  let  me  dread  the  great  assembly,  and  let  the 
contempt  of  luhole  tribes  confound  me  so  that  I 
should  be  dumb  and  not  go  forth  from  my  door. 
5,  6     ( G.)  Behold  my  sign!  let  the  Almighty  answer  me  !— 

And  the  charge  that  mine  Adversary  hath  written  ! 
( C. )  io,  my  mark  !    Let  the  Almighty  answer  me  and 
my  legal  opponent  put  his  charge  in  writing! 
16   CocK'L'E..  —  {'i^.)  noxious  weeds. 


92  THE  BOOK   OF  JOB 

Job  was  his  wrath  kindled,  because  he  justified  him- 
self rather  than  God.  Also  against  his  three  friends 
was  his  wrath  kindled,  because  thej^  had  found  no 
answer,  and  yet  had  condemned  Job.  Now  Elihu 
5  had  waited  to  speak  unto  Job,  because  they  were 
elder  than  he.  And  w^hen  Elihu  saw  that  there  was 
no  answer  in  the  mouth  of  these  three  men,  his 
wrath  was  kindled. 

THE  SPEECH  OF  ELIHU 

And  Elihu  the  son  of  Barachel  the  Buzite  answered 
and  said : 

10        "I  am  young,  and  ye  are  xevy  old ; 

Wherefore  I  held  back,  and  durst  not  show  you  mine 
opinion. 

I  said,  '  Days  should  speak, 

And, multitude  of  years  should  teach  wisdom.' 

But  there  is  a  spirit  in  man, 
15    And  the  breath  of  the  Almighty  giveth  them  under- 
standing. 

It  is  not  the  great  that  are  wise, 

ISTor  the  aged  that  understand  judgment. 


•i    And  yet  had  condemned  Job,— (G.)  wherewith  to 

condemn  Job. 
5    ( C. )  Now  in  respect  to  ivords,  Elihu  had  waited  for  Job 

{and  his  friends),  because,  etc. 
11    ( G.)   Wherefore  I  shrank  and  was  afraid 
To  tittej-  unto  you  what  I  know. 
14-17    (N.)  But  it  is  the  spirit  in  man, 

Even  the  inspiration  of  the  Almighty,  that  giveth 

him  rinder standing. 
Great  men  are  not  always  wise, 
Nor  do  the  aged  always  understand  what  is  right. 


THE  SPEECH  OF  ELIHU  93 

Therefore  I  said,  '  Hearken  to  me ; 
I  also  will  show  mine  opinion.' 

"Behold,  I  waited  for  your  words, 
I  listened  for  your  reasons, 

Whilst  ye  searched  out  what  to  say.  5 

Yea,  I  attended  unto  you, 

And,  behold,  there  was  none  that  convinced  Job, 
Or  that  answered  his  words,  among  you. 
Beware  lest  ye  say,  '  We  have  found  wisdom ; 
God  may  vanquish  him,  not  man ' :  10 

For  he  hath  not  directed  his  words  against  me ; 
Neither  will  I  answer  him  with  your  speeches. 
They  are  amazed,  they  answer  no  more : 
They  have  not  a  word  to  say. 

And  shall  I  wait,  because  they  speak  not,  15 

Because  they  stand  still,  and  answer  no  more  ? 
I  also  will  answer  my  part, 
I  also  will  show  mine  opinion. 
For  I  am  full  of  words ; 

The  spirit  within  me  constraineth  me.  20 

Behold,  my  breast  is  as  wine  which  hath  no  vent ; 
Like  new  bottles  it  is  ready  to  burst. 
I  will  speak,  that  I  may  be  refreshed ; 
I  will  open  my  lips  and  answer. 
Let  me  not,  I  pray  you,  respect  any  man's  person ;         25 


1,  2    (G.)  Therefore  I  say ,  Listen  unto  me ; 
Iivill  utter  knowledge,  even  I. 
7    ( N.)  And  beJiold,  none  of  you  hath  refuted  Job. 
9, 10    (IST.)  Say  not,  then,  '  We  have  found  out  unsdom; 

God  must  conquer  him,  not  man.' 
15-18    ( G.)  And  Iivaited—for  they  did  not  speak,— 

For  they  stood  still,  and  did  not  answer  nfwre. 
Iivill  ansiver,  yea  I,  for  my  part; 
I  will  utter  knowledge,  even  I. 
22    (N.)  Like  bottles  of  new  wine,  which  are  bursting. 


94  THE  BOOK  OF  JOB 

Neither  will  I  give  flattering  titles  unto  any  man. 
For  I  know  not  to  give  flattering  titles ; 
Else  would  my  Maker  soon  take  me  away. 

Chap.  33. 

"Howbeit,  Job,  I  pray  thee,  hear  my  speech, 
5    And  hearken  to  all  my  words. 

Behold  now,  I  have  opened  my  mouth, 
My  tongue  hath  spoken  in  my  mouth. 
My  words  shall  utter  the  uprightness  of  my  heart : 
And  that  which  my  lips  know  they  shall  speak  sin- 
cerely. 
10    The  spirit  of  God  hath  made  me. 

And  the  breath  of  the  Almighty  giveth  me  life. 
If  thou  canst,  answer  thou  me ; 
Set  thy  words  in  order  before  me,  stand  forth. 
Behold,  I  am  toward  God  even  as  thou  art : 
15    I  also  am  formed  out  of  the  clay. 

Behold,  my  terror  shall  not  make  thee  afraid, 
Neither  shall  my  pressure  be  hea\^  upon  thee. 

"Surely  thou  hast  spoken  in  mine  hearing. 
And  I   have   heard  the  voice  of  thy  words,  say- 

20    '  I  am  clean,  without  transgression ; 

I  am  innocent,  neither  is  there  iniquity  in  me : 

Behold,  He  findeth  occasions  against  me, 

He  counteth  me  for  His  enemy ; 

He  putteth  my  feet  in  the  stocks, 
25    He  marketh  all  my  paths.' 


14    ( G.)  Behold,  J,  according  to  thy  tvord,  stand  for  God; 

(N.)  Behold  I,  like  thee,  am  a  creature  of  God; 

(C.)  Lo,  lam  like  thyself  as  to  God. 
22    ( N.)  Behold,  he  seeketh  causes  of  hostility  against  me. 


THE  SPEECH  OF  ELIHU  95 

"Behold,  I  will  answer  thee,  in  this  thou  art  not 
just; 
For  God  is  greater  than  man. 
Why  dost  thou  strive  against  Him? 
For  He  giveth  not  account  of  any  of  His  matters. 
For  God  speaketh  once,  ^ 

Yea  twice,  though  man  regardeth  it  not. 
In  a  dream,  in  a  vision  of  the  night. 
When  deep  sleep  falleth  upon  men, 
In  slumberings  upon  the  bed ; 

Then  He  openeth  the  ears  of  men,  10 

And  sealeth  their  instruction. 
That  He  may  withdraw  man  from  his  purpose, 
And  hide  pride  from  man  ; 
He  keepeth  back  his  soul  from  the  pit. 
And  his  Ufe  from  perishing  by  the  sword.  16 

He  is  chastened  also  with  pain  upon  his  bed, 
And  with  continual  strife  in  his  bones : 
So  that  his  life  abhorreth  bread. 
And  his  soul  dainty  food. 

His  flesh  is  consumed  away,  that  it  cannot  be  seen ;        20 
And  his  bones  that  were  not  seen  stick  out. 
Yea,  his  soul  draweth  near  unto  the  pit, 
And  his  hfe  to  the  destroyers. 

"  If  there  be  with  him  an  angel. 
An  interpreter,  one  among  a  thousand,  25 

To  show  unto  man  what  is  right  for  him  ; 


1,  2    {O  Lo,  in  this  thou  art  not  right.    Iimll  answer  thee, 

for  God  is  greater  than  man. 
3,  4    ( G.)  Why  makest  thou  complaint  against  Him, 
That  He  answereth  thee  by  no  word  of  His  f 
11    (N.)  And  sealeth  up  for  them  admonition;  (G.)  And 
setteth  a  seal  upon  the  warning. 


96  THE  BOOK  OF  JOB 

Then  He  is  gracious  unto  him,  and  saith, 
'  Deliver  him  from  going  down  to  the  pit, 
I  have  found  a  ransom.' 
His  flesh  shall  be  fresher  than  a  child's ; 
5    He  returneth  to  the  days  of  his  youth  : 

He  prayeth  unto  God,  and  He  is  favourable  unto 

him; 
So  that  he  seeth  His  face  with  joy  : 
And  He  restoreth  unto  man  his  righteousness. 
He  singeth  before  men,  and  saith, 
10    '  I  have  sinned,  and  perverted  that  which  was  right. 
And  it  profited  me  not : 

He  hath  redeemed  my  soul  from  going  into  the  pit, 
And  my  life  shall  behold  the  light.' 

"Lo,  all  these  things  doth  God  work, 
15    Twice,  yea  thrice,  with  a  man. 

To  bring  back  his  soul  from  the  pit. 
That  he  may  be  enlightened  with  the  Ught  of  the 
living. 

"Mark  well,  O  Job,  hearken  unto  me; 
Hold  thy  peace,  and  I  will  speak. 
20    If  thou  hast  anything  to  say,  answer  me  : 
Speak,  for  I  desire  to  justify  thee. 
If  not,  hearken  thou  unto  me : 
Hold  thy  peace,  and  I  will  teach  thee  wisdom." 


10,  11    ( G.)  I  sinned,  and  perverted  the  right, 
Yet  retribution  came  not  vtpon  me. 
(N.)  1  sinned;  I  acted  perversely  ; 

Yet  hath  he  not  requited  me  for  it. 
15    ( N.)  Time  after  time  ivith  man. 
17    ( C. )  To  renew  the  light  of  his  life. 
22    ( C. )  But  if  thou  hast  nothing  to  reply,  hear  me. 


THE  SPEECH  OF  ELIHU  97 

CHAP.  34, 

Moreover  Elihu  answered  and  said : 

"Hear  my  words,  ye  wise  men ; 
And  give  ear  unto  me,  ye  that  have  knowledge. 
For  the  ear  trieth  words. 

As  the  palate  tasteth  food.  ^ 

Let  us  choose  for  us  that  which  is  right: 
Let  us  know  among  ourselves  what  is  good. 

"For  Job  hath  said,  'I  am  righteous, 
And  God  hath  taken  away  my  right : 
Notwithstanding  my  right  I  am  accounted  a  liar ;  10 

My  wound  is  incurable,  though  I  am  without  trans- 
gression.' 
What  man  is  like  Job, 
Who  drinketh  up  scoffing  like  water? 
Who  goeth  in  company  with  the  workers  of  iniquity, 
And  walketh  with  wicked  men.  15 

For  he  hath  said,  '  It  profiteth  a  man  nothing 
That  he  should  dehght  himself  with  God.' 

"Therefore  hearken  unto  me,  ye  men  of  under- 
standing : 
Far  be  it  from  God,  that  He  should  do  wickedness ; 
And  from  the  Almighty,  that  He  should  commit 

iniquity. 
For  the  work  of  a  man  shall  He  render  unto  him, 
And  cause  every  man  to  find  according  to  his  ways. 


20 


9    (N.)  And  God  refuseth  me  justice. 
10    ( C. )  Shall  I  speak  falsely  against  my  own  right  f 
12    ( G.)  Who  is  a  mighty  man  like  Job  f 
19  20    (C.)  God  turns  away  from  vnckedness  with  abhorrence, 
— the  Almighty,  from  all  injustice  f 
(G.)  Far  be  it— far  be  God  from  wickedness, 
And  the  Almighty  from  iniquUy. 


98  THE  BOOK  OF  JOB 

Yea,  of  a  surety,  God  will  not  do  wickedly, 
Neither  will  the  Almighty  pervert  judgment. 
"Who  gave  Him  a  charge  over  the  earth  ? 
Or  who  hath  disposed  the  whole  world  ? 
5    If  He  set  His  heart  upon  man, 

If  He  gather  unto  Himself  his  spmt  and  his  breath; 

All  flesh  shall  perish  together, 

And  man  shall  turn  again  unto  dust. 

"  If  now  thou  hast  understanding,  hear  this: 
10    Hearken  to  the  voice  of  my  words. 

Shall  even  one  that  hateth  right  govern  ? 

And  wilt  thou  condemn  Him  that  is  just  and  mighty? 

Is  it  fit  to  say  to  a  king,  '  Thou  art  vile '  ? 

Or  to  nobles,  '  Ye  are  wicked '  ? 
15    How  much  less  to  Him  that  respecteth  not  the  per- 
sons of  princes. 

Nor  regardeth  the  rich  more  than  the  poor  ? 

For  they  all  are  the  w^ork  of  His  hands. 

In  a  moment  they  die,  even  at  midnight  ; 

The  people  are  shaken  and  pass  away, 
20    And  tlie  mighty  are  taken  away  without  hand. 

For  His  eyes  are  upon  the  ways  of  a  man. 

And  He  seeth  all  his  goings. 

There  is  no  darkness,  nor  shadow  of  death, 

Where  the  workers  of  iniquity  may  hide  themselves. 
25    For  He  needeth  not  further  to  consider  a  man. 


4    ( C. )  ^nd  ivho  has  set  him  over  the  whole  inhabited  world  f 
5,  6    (G.)  J/  He  should  set  His  heart  upon  Himself, 

And  gather  unto  Himself  His  spirit  and  His  breath, 
7    (N.)  Then  would  all  flesh  expire  together. 
12    (G.)  And  unit  thou  condemn  the  Just,  the  3Iighty  ? 
19    ( G.)  The  people  rise  in  tumult,  and  rush  to  and  fro. 
25    ( G.)  For  He  needeth  not  to  set  thought  on  a  man  the 
second  time. 


THE  SPEECH  OF   ELIHU  99 

That  he  should  go  before  God  in  judgment. 

He  breaketh  in  pieces  mighty  men  in  ways  past  find- 
ing out, 

And  setteth  others  in  their  stead. 

Therefore  He  tal^eth  knowledge  of  their  works ; 

And  He  overturneth  them  in  the  night,  so  that  they      5 
are  destroyed. 

He  striketh  them  as  wicked  men 

In  the  open  sight  of  others ; 

Because  they  turned  aside  from  following  Him, 

And  would  not  have  regard  to  any  of  His  ways  : 

So  that  they  caused  the  cry  of  the  poor  to  come  unto    10 
Him, 

And  He  heard  the  cry  of  the  afflicted. 

When   He    giveth   quietness,  who    then    can    con- 
demn? 

And  when  He  hideth  His  face,  who  then  can  behold 
Him? 

Alike  whether  it  be  done  unto  a  nation,  or  unto  a 
man : 

That  the  godless  man  reign  not,  15 

That  there  be  none  to  ensnare  the  people. 

*'  For  hath  any  said  unto  God, 
*I  have  borne  chastisement,  I  will  not  offend  any 

more : 
That  which  I  see  not  teach  thou  me : 
If  I  have  done  iniquity,  I  will  do  it  no  more '  ?  20 


2    (N.)  He  dashes  in  ineccs  the  mighty  without  inquiry; 
(C. )  But  he  crushes  the  mighty  with  no  long 
antecedent  searching. 
14    (G.)  Be  it  with  nation,  or  ivith  man,  He  dealeth  alike. 
17    ( G.)  For  oh,  had  he  hut  said  unto  God. 


100  THE  BOOK  OF  JOB 

Shall  His  reeompence  be  as  thou  wilt,   that  thou 

refusest  it? 
For  thou  must  choose,  and  not  I : 
Therefore  speak  what  thou  knowest. 

"  Men  of  understanding  will  say  unto  me, 
5    Yea,  every  wise  man  that  heareth  me  : 
'  Job  speaketh  without  knowledge, 
And  his  words  are  without  wisdom. 
Would  that  Job  were  tried  unto  the  end. 
Because  of  his  answering  like  wicked  men. 
10    For  he  addeth  rebellion  unto  his  sin. 
He  clappeth  his  hands  among  us. 
And  multiplieth  his  words  against  God.' " 

Chap.  35. 

Moreover  Elihu  answered  and  said : 

"Thinkest  thou  this  to  be  thy  right, 
15    Or  sayest  thou,    'My  righteousness  is  more  than 
God's,' 
That  thou  sayest,  'What  advantage  will  it  be  unto 

thee?' 
And,  '  What  profit  shall  I  have,  more  than  if  I  had 
sinned  ? ' 


1,  2    ( N.)  Shall  he  recompense  according  to  thy  mind, 

Because  thou  refusest,  or  because  tJwu  choosest, 
and  not  hef 
( C. )  Shall  it  be  at  thy  wiU  that  God  shall  requite,  so 
that  thou  mayest  refuse,  or  thou  choose,  and 
not  hef 
1-3    (G.)  Shall  He  requite  on  thine  own  terms,  and  say, 
'  Whether  thou  spurnest,  whether  thou  choosest, 
Be  it  thou,  and  not  I, 
And,  what  thou  knowest,  speak  ^f 
9    (C.)  On  account  of  his  answers  in  sympathy  with  tuicked 
m^nf 


THE  SPEECH  OF  ELIHU  101 

I  will  answer  thee, 

And  thy  companions  with  thee. 

"  Look  unto  the  heavens,  and  see ; 
And  behold  the  skies,  which  are  higher  than  thou. 
If  thou  hast  sinned,  what  effectest  thou  against  Him  ?      5 
And  if  thy  transgressions  be  multiplied,  what  doest 

thou  unto  Him  ? 
If  thou  be  righteous,  what  givest  thou  Him  ? 
Or  what  receiveth  He  of  thine  hand  ? 
Thy  wickedness  may  hurt  a  man  as  thou  art  ; 
And  thy  righteousness  may  profit  a  son  of  man.  10 

"By  reason  of  the  multitude  of  oppressions  they 

cry  out ; 
They  cry  for  help  by  reason  of  the  arm  of  the  mighty. 
But  none  saith,  '  Where  is  God  my  Maker, 
Who  giveth  songs  in  the  night ; 

Who  teacheth  us  more  than  the  beasts  of  the  earth,    15 
And  maketh  us  wiser  than  the  fowls  of  heaven  ? ' 
There  they  ciy,  but  none  giveth  answer, 
Because  of  the  pride  of  evil  men. 
Surely  God  will  not  hear  vanity. 

Neither  will  the  Almighty  regard  it.  20 

How  much  less  when  thou  sayest  thou  beholdest  Him 

not, 
The  cause  is  before  Him,  and  thou  waitest  for  Him! 
But  now,  because  He  hath  not  visited  in  His  anger. 


9    {G.)  It  is  to  man  such  as  thou  thai  thy  wickedness  cometh. 
11    (N.)  The  oppressed  cry  out  on  account  of  the  multitude  of 
wrongs. 
17, 18    (  G.)  Therefore  it  is  He  heareth  not, 

When  they  cry  because  of  the  pride  of  the  wicked. 
19    ( C. )  Surely  God  unit  not  hear  vain  prayer. 
22    ( N.)  Justice  is  with  him, — only  wait  thou  for  him  ! 


102  THE   BOOK  OF  JOB 

Neither  doth  He  greatly  regard  arrogance , 
Therefore  doth  Job  open  his  mouth  in  vanity ; 
He  multiplieth  words  without  knowledge." 

Chap.  36. 

Elihu  also  proceeded,  and  said : 

5        "  Suffer  me  a  little,  and  I  will  show  thee ; 
For  I  have  yet  somewhat  to  say  on  God's  behalf. 
I  will  fetch  my  knowledge  from  afar. 
And  will  ascribe  righteousness  to  my  Maker. 
For  truly  my  words  are  not  false : 
10    One  that  is  perfect  in  knowledge  is  with  thee. 

"Behold,  God  is  mighty,  and  despiseth  not  any: 

He  is  m.ighty  in  strength  of  understanding. 

He  preserveth  not  the  life  of  the  wicked : 

But  giveth  to  the  afflicted  their  right. 
15    He  withdraweth  not  His  eyes  from  the  righteous : 

But  with  kings  upon  the  throne 

He  setteth  them  for  ever,  and  they  are  exalted. 

And  if  they  be  bound  in  fetters. 

And  be  taken  in  the  cords  of  affliction ; 
20    Then  He  showeth  them  their  work, 

And  their  transgressions,  that  they  have  behaved 
themselves  proudly. 

He  openeth  also  their  ear  to  instruction, 


1    ( G.)  And  doth  not  strictly  regard  transgressicm. 

10  ( N.)  ^  man  of  sound  knowledge  is  before  thee. 

11  ( C. )  io,  Ood  is  mighty,  yet  ivill  he  never  oppress. 
13, 14    ( G.)  He  ivill  not  let  the  vncked  live; 

And  justice  will  He  give  to  the  afflicted. 
21    (N.)  And  how  they  have  set  him  at  defiance  by  their 
transgressions;  (G.)  And  their  transgressions, 
that  they  have  been  overweening. 


THE  SPEECH  OF  ELIHU  103 

And  commandeth  that  they  return  from  iniquity. 

If  they  hearken  and  serve  Him, 

They  shall  si^end  their  days  in  prosperity, 

And  their  years  in  pleasures. 

But  if  they  hearken  not,  they  shall  perish  by  the  sword,      5 

And  they  shall  die  without  knowledge. 

But  they  that  are  godless  in  heart  lay  up  anger : 

They  cry  not  for  help  when  He  bindeth  them. 

Thej^  die  in  youth, 

And  their  life  perisheth  among  the  unclean.  10 

"He  delivereth  the  afflicted  by  his  affliction. 
And  openeth  their  ear  in  oppression. 
Yea,  he  would  have  led  thee  away  out  of  distress 
Into  a  broad  place,  where  there  is  no  straitness ; 
And  that  which  is  set  on  thy  table  should  be  full  of    15 

fatness. 
But  thou  art  full  of  the  judgment  of  the  wicked  : 
Judgment  and  justice  take  hold  on  thee. 
For  let  not  wrath  stir  thee  up  against  chastisements ; 
Neither  let  the  greatness  of  the  ransom  turn  thee  aside. 
Will  thy  riches  suffice,  that  thou  be  not  in  distress,        20 
Or  all  the  forces  of  thy  strength  ? 


7    (C.)  Men  of  vile  heart  heap  up  wrath  {against  them- 
selves ). 
13, 14    ( C. )  And  even  thee,  O  Job,  would  he  allure  from  the 
jaws  of  the  strait  into  a  broad  place,  huving  no 
straits  underneath  it. 
16    BUT.-(N.)  But  if 

18    (C. )  Because  there  is  heat  {of  resentment),  beware  lest 
it  excite  thee  against  the  chastising  stroke. 
18-21    (N.)  For  if  wrath  be  with  him,  beware  lest  he  take  thee 
away  by  his  stroke, 
So  tTiat  a  great  ransom  shall  tiot  save  thee  ! 
Will  he  esteem  thy  riches  ? 

No  !  neither  thy  gold,  nor  all  the  abundance  of  thy 
wealth. 


104  THE  BOOK  OF  JOB 

"  Desire  not  the  night, 
When  peoples  are  cut  off  in  their  place. 
Take  heed,  regard  not  iniquity  : 
For  this  hast  thou  chosen  rather  than  affliction. 

5        *'  Behold,  God  doeth  loftily  in  His  power : 

Who  is  a  teacher  like  unto  Him  ? 

Who  hath  enjoined  Him  His  way? 

Or  who  can  say,  'Thou  hast  wrought  unrighteous- 
ness '  ? 

Remember  that  thou  magnify  His  work, 
10    Whereof  men  have  sung. 

All  men  have  looked  thereon ; 

Man  beholdeth  it  afar  off. 
*' Behold,  God  is  great,  and  we  know  Him  not; 

The  number  of  His  years  is  unsearchable. 
15    For  He  draweth  up  the  drops  of  water, 

Which  distil  in  rain  from  His  vapour  : 

Which  the  skies  pour  down 

And  drop  upon  man  abundantly. 

Yea,   can   any   understand    the    spreadings   of  the 
clouds, 
20    The  thunderings  of  His  pavilion  ? 

Behold,  He  spreadeth  His  light  around  him ; 

And  He  covereth  the  bottom  of  the  sea. 

For  by  these  He  judgeth  the  peoples ; 

He  giveth  food  in  abundance. 
25    He  covereth  His  hands  with  the  lightning ; 

And  giveth  it  a  charge  that  it  strike  the  mark. 


16    ( G.)  And  they  distil  rain  in  place  of  the  mist. 

22    (C.)  He  covers  himself  tvith  the  ivaters  of  the  ocean 

dejJths. 
26    (G.)  And  giveth  it  command  ivhere  to  strike;  (N.)  He 

giveth  it  commandment  against  an  enemy. 


THE  SPEECH  OF  EUHU  105 

The  noise  thereof  telleth  concerning  him, 

The  cattle  also  concerning  the  storm  that  cometh  up. 

Chap.  37. 
"Yea,  at  this  my  heart  trembleth. 

And  is  moved  out  of  its  place. 

Hear,  oh,  hear  the  noise  of  His  voice,  6 

And  the  sound  that  goeth  out  of  His  mouth. 

He  sendeth  it  forth  under  the  whole  heaven, 

And  His  lightning  unto  the  ends  of  the  earth. 

After  it  a  voice  roareth ; 

He  thundereth  with  the  voice  of  His  majesty :  10 

And  He  stayeth  them  not  when  His  voice  is  heard. 

God  thundereth  marvellously  with  His  voice  ; 

Great  things  doeth  He,  which  we  cannot  comprehend. 

"  For  He  saith  to  the  snow, '  Fall  thou  on  the  earth ' ; 
Likewise  to  the  shower  of  rain,  15 

And  to  the  showers  of  His  mighty  rain. 
He  sealeth  up  the  hand  of  every  man ; 
That  all  men  whom  He  hath  made  may  know  it. 
Then  the  beasts  go  into  coverts, 

And  remain  in  their  dens.  20 

Out  of  the  chamber  of  the  south  cometh  the  storm : 
And  cold  out  of  the  north. 
By  the  breath  of  God  ice  is  given : 
And  the  breadth  of  the  waters  is  straitened. 
Yea,  He  ladeth  the  thick  cloud  with  moisture ;  25 

He  spreadeth  abroad  the  cloud  of  His  lightning : 
And  it  is  turned  round  about  by  His  guidance, 

1,  2    ( C. )  His  thunder  speaks  of  Mm— to  the  herds  of  cattle 
even — of  him  who  is  on  high. 
17, 18    ( C. )  He  seals  up  {from  labor)  the  hand  of  every  man, 
that  all  men  of  his  workmanship  may  know 
him. 


106  THE  BOOK  OF  JOB 

That  they  may  do  whatsoever  He  commandeth  them 
Upon  the  face  of  the  habitable  world : 
Whether  it  be  for  correction,  or  for  His  land, 
Or  for  mercy,  that  He  cause  it  to  come. 

5        "Hearken  unto  this,  O  Job  : 

Stand  still,  and  consider  the  wondrous  works  of  God. 

Dost  thou  know  how  God  layeth  His  charge  upon 
them, 

And  causeth  the  lightning  of  His  cloud  to  shine? 

Dost  thou  know  the  balancings  of  the  clouds, 
10    The  wondrous  works  of  Him  who  is  perfect  in  knowl- 
edge? 

How  thy  garments  are  wann. 

When  the  earth  is  still  by  reason  of  the  south  wind? 

Canst  thou  with  Him  sjDread  out  the  sky, 

Which  is  strong  as  a  molten  mirror? 
15        "  Teach  us  what  we  shall  say  unto  Him  ; 

For  we  cannot  order  our  speech  by  reason  of  darkness. 

Shall  it  be  told  Him  that  I  would  speak? 

Or  should  a  man  wish  that  he  were  swallowed  up  ? 

"And  now  men  see  not  the  light  which  is  bright 
in  the  skies : 
20    But  the  wind  passeth,  and  cleareth  them. 

"Out  of  the  north  cometh  golden  splendour: 
God  hath  upon  Him  terrible  majesty. 


1    {G.)  To  do  all  that  He  commandeth  it. 
11, 12    (G.)  Thou  wJiose  garments  are  hot, 

Because  from  the  south  the  earth  lieth  sultry  stiU. 
16-18    (G.)  We  cannot  order  it  — it  groiueth  so  dark.  .  .  . 
Hath  one  told  Him  that  lam  speaking  f  .  .  . 
Or  hath  a  man  said  .  .  .  for  he  shull  be  swallowed 
up! 
18    ( N.)  Shall  a  man  speak,  that  he  may  be  consumed  ? 


THE  SPEECH  OF  THE  LORD  107 

Touching  the  Almighty,  we  cannot  find  Him  out; 

He  is  excellent  in  power : 
And  in  judgment  and  plenteous  justice  He  will  not 

afflict. 
Men  do  therefore  fear  Him  : 
He  regardeth  not  any  that  are  wise  of  heart." 

THE  SPEECH  OF  THE  LORD 

Chap.  38. 

Then  the  Lord  answered  Job  out  of  the  whirlwind,      5 
and  said : 

"  Who  is  this  that  darkeneth  counsel 
By  words  without  knowledge  ? 

"  Gird  up  now  thy  loins  like  a  man ; 
For  I  will  demand  of  thee,  and  declare  thou  unto  Me. 

"Where  wast  thou  when  I  laid  the  foundations  of    10 

the  earth  ? 
Declare,  if  thou  hast  understanding. 
Who    determined    the    measures    thereof,    if   thou 

knowest  ? 
Or  who  stretched  the  line  upon  it  ? 
Whereupon  were  the  foundations  thereof  fastened  ? 
Or  who  laid  the  corner  stone  thereof;  16 

W^hen  the  morning  stars  sang  together, 
And  all  the  sons  of  God  shouted  for  joy  ? 

"  Or  who  shut  up  the  sea  with  doors. 
When  it  brake  forth,  as  if  it  had  issued  out  of  the 

womb; 


4  ( G.)  He  regardeth  not  any  wise  in  their  own  conceit. 

7  ( G.)  With  luords,—  but  ivithout  knowledge  f 

12  ( C. )  Who  laid  the  measures  of  it  —for  thou  wiU  know. 

14  ( G.)  On  ivhat  were  its  piers  deep-laid  f 


108  THE  BOOK  OF  JOB 

When  I  made  the  cloud  the  garment  thereof, 

And  thick  darkness  a  swaddlingband  for  it, 

And  marked  out  for  it  My  bound. 

And  set  bars  and  doors, 
5    And  said,  '  Hitherto  shalt  thou  come,  but  no  further; 

And  here  shall  thy  proud  waves  be  stayed  ? ' 

"Hast  thou  commanded  the  morning  since  thy 
days  began. 

And  caused  the  dayspring  to  know  its  place ; 

That  it  might  take  hold  of  the  ends  of  the  earth, 
10    And  the  wicked  be  shaken  out  of  it  ? 

It  is  changed  as  clay  under  the  seal ; 

And  all  things  stand  forth  as  a  garment : 

And  from  the  wicked  their  light  is  withholden, 

And  the  high  arm  is  broken. 
15        "  Hast  thou  entered  into  the  springs  of  the  sea  ? 

Or  hast  thou  walked  in  the  recesses  of  the  deep  ? 

Have  the  gates  of  death  been  revealed  unto  thee  ? 

Or  hast  thou  seen  the  gates  of  the  shadow  of  death  ? 

Hast  thou  comprehended  the  earth  in  its  breadth  ? 
20    Declare,  if  thou  knowest  it  all. 

*'  Where  is  the  way  to  the  dwelling  of  light, 

And  as  for  darkness,  where  is  the  place  thereof; 

That  thou  shouldest  take  it  to  the  bound  thereof. 

And  that  thou  shouldest  discern  the  paths  to  the 
house  thereof? 
25    Doubtless,  thou  knowest,  for  thou  wast  then  bom, 

And  the  number  of  thy  days  is  great ! 
*'Hast  thou  entered  the  treasuries  of  the  snow. 

Or  hast  thou  seen  the  treasuries  of  the  hail. 


3  (G.)  When  I  established  over  it  my  decree. 

7  (N.)  Hast  thou,  in  thy  life,  given  charge  to  the  morning  f 

16  ( C. )  And  traversed  the  unexplored  bottom  of  the  deep  f 

25  ( G.)  Thou  know  !—  then  thou  wast  already  bom. 


THE  SPEECH  OF  THE  LORD  109 

Which  I  have  reserved  against  the  time  of  trouble, 
Against  the  day  of  battle  and  war? 

"By  what  way  is  the  light  parted, 
Or  the  east  wind  scattered  upon  the  earth? 
Who  hath  cleft  a  channel  for  the  waterflood,  6 

Or  a  way  for  the  lightning  of  the  thunder ; 
To  cause  it  to  rain  on  a  land  where  no  man  is ; 
On  the  wilderness,  wherein  there  is  no  man ; 
To  satisfy  the  waste  and  desolate  ground ; 
And  to  cause  the  tender  grass  to  spring  forth?  10 

"  Hath  the  rain  a  father  ? 
Or  who  hath  begotten  the  drops  of  dew  ? 
Out  of  whose  womb  came  the  ice? 
And  the  hoary  frost  of  heaven,  who  hath  gendered  it? 
The  waters  hide  themselves  and  become  like  stone,        15 
And  the  face  of  the  deep  is  frozen. 

''Canst  thou  bind  the  cluster  of  the  Pleiades, 
Or  loose  the  bands  of  Orion  ? 

Canst  thou  lead  forth  the  Mazzaroth  in  their  season  ? 
Or  canst  thou  guide  the  Bear  with  her  train?  20 

Knowest  thou  the  ordinances  of  the  heavens  ? 
Canst  thou  establish  the  dominion  thereof  in  the 

earth  ? 
Canst  thou  lift  up  thy  voice  to  the  clouds, 
That  abundance  of  waters  may  cover  thee  ? 
Canst  thou  send  forth  lightnings,  that  they  may  go,    25 
And  say  unto  thee,  '  Here  we  are '  ? 


3  ( N.)  WTiat  is  the  way  to  where  light  is  distributed  f 

4  ( G.)  WJien  the  East  spreadeth  abroad  over  the  earth  f 

15  ( N.)  The  waters  are  hid  as  under  stone;  ( G.)  As  in  stone 
the  waters  hide  themselves. 

19  (N.),  (G.)  Cajist  thou  bring  forth  the  Signs  in  their  sea- 
son f  ( C. )  Dost  thou  bring  forward  the  stars 
of  the  Zodiac  each  in  his  timef 


110  THE  BOOK  OF  JOB 

"Who  hath  put  wisdom  in  the  inward  parts? 
Or  who  hath  given  understanding  to  the  mind  ? 
Who  can  number  the  clouds  by  wisdom  ? 
Or  who  can  pour  out  the  bottles  of  heaven, 
5    When  the  dust  runneth  into  a  mass, 
And  the  clods  cleave  fast  together  ? 

"Wilt  thou  hunt  the  prey  for  the  lioness? 
Or  satisfy  the  appetite  of  the  young  lions. 
When  they  couch  in  their  dens, 
10    And  abide  in  the  covert  to  lie  in  wait  ? 

"Who  provideth  for  the  raven  his  prey. 
When  his  young  ones  cry  unto  God, 
And  wander  for  lack  of  food? 

Chap.  39. 

"Knowest  thou  the  time  when  the  wild  goats  of 
the  rock  bring  forth? 
15    Or  canst  thou  mark  when  the  hinds  do  calve  ? 
Canst  thou  number  the  months  that  they  fulfil  ? 
Or  knowest  thou  the  time  when  they  bring  forth  ? 
They  bow  themselves,  they  bring  forth  their  young, 
They  cast  out  their  sorrows. 
20    Their  young  ones  are  in  good  liking,  they  grow  up  in 
the  open  field ; 
They  go  forth,  and  return  not  again. 

"  Who  hath  sent  out  the  wild  ass  free? 
Or  who  hath  loosed  the  bands  of  the  swift  ass  ? 
Whose  house  I  have  made  the  wilderness, 
25    And  the  salt  land  his  dwelling  place. 


2    Mind. — {G.)  meteor. 
9, 10    ( C. )  While  the  latter  lie  in  their  dens  and  the  former 
lurk  in  concealment  for  their  prey  f 

19  ( G.)  And  thus  they  ca^t  away  their  labor-pangs. 

20  (C.)  Their  young  mature  early ;  they  grow  up  in  the 

open  country. 


THE  SPEECH  OF  THE  LORD  111 

He  scorneth  the  tumult  of  the  city, 
Neither  heareth  he  the  shoutings  of  the  driver. 
The  range  of  the  mountains  is  his  pasture, 
And  he  searcheth  after  every  green  thing. 

"  Will  the  wild-ox  be  content  to  serve  thee?  5 

Or  will  he  abide  by  thy  crib  ? 
Canst  thou  bind  the  wild-ox  with  his  band  in  the 

furrow? 
Or  will  he  harrow  the  valleys  after  thee  ? 
Wilt  thou  trust  him,  because  his  strength  is  great  ? 
Or  wilt  thou  leave  to  him  thy  labour  ?  10 

Wilt  thou  confide  in  him,  that  he  will  bring  home 

thy  seed. 
And  gather  the  corn  of  thy  threshing-floor  ? 

"The  wings  of  the  ostrich  wave  proudly; 
But  are  they  the  pinions  and  plumage  of  love  ? 
For  she  leaveth  her  eggs  on  the  earth,  15 

And  warmeth  them  in  the  dust. 
And  forgetteth  that  the  foot  may  crush  them, 
'Or  that  the  wild  beast  may  trample  them. 
She  dealeth  hardly  with  her  young  ones,  as  if  they 

were  not  hers : 
Though   her   labour   be   in   vain,    she    is    without    20 

fear; 
Because  God  hath  deprived  her  of  wisdom. 
Neither  hath  He  imparted  to  her  understanding. 
What  time  she  lifteth  up  herself  on  high, 
She  scorneth  the  horse  and  his  rider. 
" Hast  thou  given  the  horse  his  might?  25 


15, 16    ( C. )  ( Nay )  for  she  leaves  her  eggs  on  the  earth,  and 
lets  them  be  ivarmed  on  tJie  sand. 
20    ( C )  TJuit  her  birth-labor  should  be  for  nought,  she  has 
no  fear. 


112  THE  BOOK  OF  JOB 

Hast   thou   clothed   his   neck  with   the  quivering 

mane? 
Hast  thou  made  him  to  leap  as  a  locust  ? 
The  glory  of  his  snorting  is  terrible. 
He   paweth   in   the   valley,    and    rejoiceth   in   his 

strength : 
5    He  goeth  out  to  meet  the  armed  men. 
He  mocketh  at  fear,  and  is  not  dismayed ; 
Neither  turneth  he  back  from  the  sword. 
The  quiver  rattleth  against  him. 
The  flashing  spear  and  the  javelin. 
10    He    swalloweth    the    ground    with    fierceness   and 

rage; 
Neither  believeth  he  that  it  is  the  voice   of  the 

trumpet. 
As  oft  as  the  trumpet  soundeth  he  saith,  Aha ! 
And  he  smelleth  the  battle  afar  oflT, 
The  thunder  of  the  captains,  and  the  shouting. 

15        "  Doth  the  hawk  soar  by  thy  wisdom, 

And  stretch  her  wings  toward  the  south? 

Doth  the  eagle  mount  up  at  thy  command, 

And  make  her  nest  on  high  ? 

On  the  cliff  she  dwelleth  and  maketh  her  home, 
20    Upon  the  point  of  the  cliff,  and  the  strong  hold. 

From  thence  she  spieth  out  the  prey ; 

Her  eyes  behold  it  afar  off. 

Her  young  ones  also  suck  up  blood : 

And  where  the  slain  are,  there  is  she." 


3    (N.)  How  majestic  his  snorting  /  Tiow  terrible/ 

5    (N.)  And  ntsJieth  into  the  midst  of  arms. 
11    ( G.)  And  he  standeth  not  still,— for  it  is  the  voice  of  the 

trumpet. 
20    ( G.)  On  the  tooth  of  the  rock,  and  the  strong  hold. 


THE  SPEECH  OF  THE  LORD  113 

Chap.  40. 


Moreover  the  Lord  answered  Job,  and  said : 

* '  Shall  he  that  cavilleth  contend  with  the  Almighty? 
He  that  argueth  with  God,  let  him  answer  it." 


Job 

Then  Job  answered  the  Lord,  and  said : 

"Behold,  I  am  of  small  account;  what  shall  I      5 
answer  Thee? 
I  lay  mine  hand  upon  my  mouth. 
Once  have  I  spoken,  and  I  will  not  answer ; 
Yea  twice,  but  I  will  proceed  no  further." 

The  Lord 

Then  the  Lord  answered  Job  out  of  the  whirlwind, 
and  said : 

"  Gird  up  thy  loins  now  like  a  man :  10 

I  will  demand  of  thee,  and  declare  thou  unto  Me. 

"Wilt  thou  even  annul  My  judgment? 
Wilt  thou  condemn  Me,  that  thou  mayest  be  justified? 
Or  hast  thou  an  arm  like  God  ? 

And  canst  thou  thunder  with  a  voice  like  Him  ?  15 

Deck  thyself  now  with  excellency  and  dignity ; 
And  array  thyself  with  honour  and  majesty. 
Pour  forth  the  overflowings  of  thine  anger : 
And  look  upon  every  one  that  is  proud,  and  abase 
him. 


2  ( N.)  Will  the  censurer  of  the  Almighty  contend  tvith  him  f 

3  ( C. )  He  who  censures  God.,  let  him  answer  for  it! 

7    (N.)  Once  have  I  spoken,  but  I  mill  not  speak  again. 
12    (C.)  WiU  thou  indeed  annul  my  right  {to  reign)  f 
8 


114  THE  BOOK  OF  JOB 

Look  on  every  one  that  is  proud,  and  bring  him  low  ; 
And  tread  down  the  wicked  where  they  stand. 
Hide  them  in  the  dust  together  ; 
Bind  their  faces  in  the  hidden  place. 
5    Then  will  I  also  confess  of  thee 

That  thine  own  right  hand  can  save  thee. 

"  Behold  now  behemoth,  which  I  made  as  well  as 
thee ; 

He  eateth  grass  as  an  ox. 

Lo  now,  his  strength  is  in  his  loins, 
10    And  his  force  is  in  the  muscles  of  his  belly. 

He  moveth  his  tail  like  a  cedar  : 

The  sinews  of  his  thighs  are  knit  together. 

His  bones  are  as  tubes  of  brass ; 

His  limbs  are  like  bars  of  iron. 
15    He  is  the  chief  of  the  ways  of  God : 

He  only  that  made  him  giveth  him  his  sword. 

Surely  the  mountains  bring  him  forth  food ; 

Where  all  the  beasts  of  the  field  do  play. 

He  lieth  under  the  lotus  trees, 
20    In  the  covert  of  the  reed,  and  the  fen. 

The  lotus  trees  cover  him  with  their  shadow ; 

The  willows  of  the  brook  compass  him  about. 

Behold,  if  a  river  overflow,  he  trembleth  not : 

He  is  confident,  though  Jordan  swell  even  to  his 
mouth. 


4    (N.)  Shut  up  their  faces  in  darkness! 
14-16    ( G.)  His  ribs  like  a  bar  of  iron. 

He— chief  of  the  ways  of  God;  — 
Only  He  thai  made  him  can  make  His  sword 
approach  him. 
23    ( C. )  Lo,  a  great  river  may  rush  doum  proudly  upon 
him;  he  will  not  tremble. 


THE  SPEECH  OF  THE  LORD  115 

Shall  any  take  him  when  he  is  on  the  watch, 
Or  pierce  through  his  nose  with  a  snare  ? 

Chap.  41. 
"Canst  thou  draw  out  leviathan  with  a  fish  hook  ? 
Or  press  down  his  tongue  with  a  cord  ? 
Canst  thou  put  a  rope  into  his  nose  ?  5 

Or  pierce  his  jaw  through  with  a  hook  ? 
Will  he  make  many  supplications  unto  thee  ? 
Or  will  he  speak  soft  words  unto  thee  ? 
Will  he  make  a  covenant  with  thee, 

That  thou  shouldest  take  him  for  a  servant  for  ever  ?    10 
Wilt  thou  play  with  him  as  with  a  bird  ? 
Or  wilt  thou  bind  him  for  thy  maidens  ? 
Shall  the  bands  of  fishermen  make  traffic  of  him  ? 
Shall  they  part  him  among  the  merchants? 
Canst  thou  fill  his  skin  with  barbed  irons,  15 

Or  his  head  with  fish  spears? 
Lay  thine  hand  upon  him ; 
Remember  the  battle,  and  do  so  no  more. 

"  Behold,  the  hope  of  him  is  in  vain : 
Shall  not  one  be  cast  down  even  at  the  sight  of    20 

him? 
None  is  so  fierce  that  he  dare  stir  him  up : 
Who  then  is  he  that  can  stand  before  Me  ? 
Who  hath  first  given  unto  Me,  that  I  should  repay 

him? 


1    ( G.)  Yet  before  his  very  eyes  men,  capture  him, 
11    (G.)  Wilt  thou  sport  unth  him  as  with  a  sparrow  f 
13, 14    (N.)  Do  men  in  company  lay  snares  for  him,  f 

Do  they  divide  him  among  the  merchants  f 
17, 18    (N.)  Do  but  lay  thine  hand  upon  him,— 
Thou  wilt  no  more  think  of  battle  ! 
19    ( C. )  Lo,  the  hope  of  taking  him  unll  prove  vain. 


116  THE  BOOK  OF  JOB 

Whatsoever  is  under  the  whole  heaven  is  Mine. 
"  I  will  not  keep  silence  concerning  his  hmbs, 

Nor  his  mighty  strength,  nor  his  goodly  frame. 

Who  can  strip  off  his  outer  garment  ? 
5    Who  shall  come  within  his  double  bridle  ? 

Who  can  oj^en  the  doors  of  his  face  ? 

Round  about  his  teeth  is  terror. 

His  strong  scales  are  his  pride, 

Shut  up  together  as  with  a  close  seal. 
10    One  is  so  near  to  another. 

That  no  air  can  come  between  them. 

They  are  joined  one  to  another ; 

They  stick  together,  that  they  cannot  be  sundered. 

His  sneezings  flash  forth  light, 
15    And  his  eyes  are  like  the  eyelids  of  the  morning. 

Out  of  his  mouth  go  burning  torches. 

And  sparks  of  fire  leap  forth. 

Out  of  his  nostrils  a  smoke  goeth, 

As  of  a  seething  pot  and  burning  rushes. 
20    His  breath  kindleth  coals, 

And  a  flame  goeth  forth  from  his  mouth. 

In  his  neck  abideth  strength, 

And  terror  danceth  before  him. 

The  flakes  of  his  flesh  are  joined  together : 
25    They  are  flrm  upon  him  ;  they  cannot  be  moved. 

His  heart  is  as  flrm  as  a  stone ; 

Yea,  firm  as  the  nether  millstone. 


1    (G.)  Nay,  under  all  the  heaven— wTwsoever  he  is,  Tie  is 
Mine. 
4,  5    ( C. )  WTio  has  taken  off'  his  outer  covering  ( of  scales )  f 
Who  has  entered  within  his  double  jaivs  f 
9    ( G.)  A  seal  each  one,  shut  close  and  bound. 
24    (C.)  Bven  the  hanging  flaps  of  Jiis  flesh  cleave  close 
together. 


job's  reply  117 

"When  he  raiseth  himself  up,   the  mighty  are 
afraid : 

By  reason  of  consternation  they  are  beside  them- 
selves. 

If  one  lay  at  him  with  a  sword,  it  cannot  avail ; 

Nor  the  spear,  the  dart,  nor  the  pointed  shaft. 

He  counteth  iron  as  straw,  5 

And  brass  as  rotten  wood. 

The  arrow  cannot  make  him  flee : 

Slingstones  are  turned  with  him  into  stubble. 

Clubs  are  counted  as  stubble : 

He  laugheth  at  the  rushing  of  the  javelin.  10 

"His  underparts  are  like  sharp  potsherds  : 

He  spreadeth  as  it  were  a  threshing  wain  upon  the 
mire. 

He  maketh  the  deep  to  boil  like  a  pot : 

He  maketh  the  sea  like  ointment. 

He  maketh  a  path  to  shine  after  him  ;  15 

One  would  think  the  deep  to  be  hoary. 

Upon  earth  there  is  not  his  like, 

That  is  made  without  fear. 

He  beholdeth  everything  that  is  high : 

He  is  king  over  all  the  sons  of  pride."  20 

JOB^S  REPLY 

Chap.  42. 

Then  Job  answered  the  Lord,  and  said : 

"  I  know  that  Thou  canst  do  all  things. 
And  that  no  purpose  of  Thine  can  be  restrained. 


2    (N.)  Yea,  they  lose  theinselves  for  terror. 
12    ( C. )  Like  a  threshing-sledge  they  spread  their  traces  on 
the  mire. 
17,  18    ( G.)  There  is  none  on  earth  his  master,— 
He  — created  without  fear. 


118  THE  BOOK  OF  JOB 

"  'Who  is  this  that  hideth  counsel  without  knowl- 
edge?' 

Therefore  have  I  uttered  that  which  I  understood 
not, 

Things  too  wonderful  for  me,  which  I  knew  not. 

Hear,  I  beseech  Thee,  and  I  will  speak ; 
5    I  will  demand  of  Thee,  and  declare  Thou  unto  me. 

I  had  heard  of  Thee  by  the  hearing  of  the  ear ; 

But  now  mine  eye  seeth  Thee, 

Wherefore  I  abhor  myself,  and  repent 

In  dust  and  ashes." 


THE  EPILCXJUE 

10  And  it  was  so,  that  after  the  Lord  had  spoken 
these  words  unto  Job,  the  Lord  said  to  Ehphaz  the 
Temanite,  My  wrath  is  kindled  against  thee,  and 
against  thy  two  friends :  for  ye  have  not  spoken  of 
Me  the  thing  that  is  right,  as  My  sers^ant  Job  hath. 

15  Now  therefore,  take  unto  you  seven  bullocks  and 
seven  rams,  and  go  to  My  servant  Job,  and  offer  up 
for  yourselves  a  burnt  offering ;  and  My  servant  Job 
shall  pray  for  you ;  for  him  will  I  accept,  that  I  deal 
not  with  you  after  your  folly ;  for  ye  have  not  spoken 

20  of  Me  the  thing  that  is  right,  as  My  servant  Job  hath. 
So  Eliphaz  the  Temanite  and  Bildad  the  Shuhite 
and  Zophar  the  Naamathite  went,  and  did  accord- 
ing as  the  Lord  commanded  them:  and  the  Lord 
accepted  Job. 


4,  5    ( G.)  ^Hear  now,''  Thou  say  est,  '  and  Iivill  speak; 
I  will  ask  thee;  and  inform  Me  thou.^ 
18    ( N.)  For  to  him  alone  vMl  I  have  regard. 


THE  EPILOGUE  119 

And  the  Lord  turned  the  captivity  of  Job,  when 
he  prayed  for  his  friends:  and  the  Lord  gave  Job 
twice  as  much  as  he  had  before. 

Then  came  there  unto  him  all  his  brethren,  and  all 
his  sisters,  and  all  they  that  had  been  of  his  acquaint-  5 
ance  before,  and  did  eat  bread  with  him  in  his 
house :  and  they  bemoaned  him,  and  comforted  him 
concerning  all  the  evil  that  the  Lord  had  brought 
upon  him :  every  man  also  gave  him  a  piece  of 
money,  and  every  one  a  ring  of  gold.  10 

So  the  Lord  blessed  the  latter  end  of  Job  more 
than  his  beginning:  and  he  had  fourteen  thousand 
sheep,  and  six  thousand  camels,  and  a  thousand  yoke 
of  oxen,  and  a  thousand  she-asses.  He  had  also  seven 
sons  and  three  daughters.  And  he  called  the  name  15 
of  the  first,  Jemimah  ;  and  the  name  of  the  second, 
Keziah  ;  and  the  name  of  the  third,  Keren-happuch. 
And  in  all  the  land  were  no  women  found  so  fair  as 
the  daughters  of  Job:  and  their  father  gave  them 
inheritance  among  their  brethren.  20 

And  after  this  Job  lived  an  hundred  and  forty 
years,  and  saw  his  sons,  and  his  sons'  sons,  even 
four  generations.  So  Job  died,  being  old  and  full 
of  days. 


9    ( G.)  And  they  gave  him  each  man  a  kesita,  and  each  man 

a  ring  of  gold. 
23   FttlJj  of  days.—  ( N.)  satisfied  with  days. 


NOTES 


THE  PROLOGUE 

The  Prologue  is  in  narrative  form,  and  contains  the 
story  which  furnishes  at  once  the  entanglement  and  the 
real  problem  of  the  Book  of  Job.  Moreover,  the  story  in 
itself  is  easy  enough.  Job  was  a  rich  and  prosperous  man 
of  the  East,  respected  and  esteemed  far  and  near.  He 
was  "perfect  and  upright,  feared  God,  and  turned  away 
from  evil."  In  the  true  patriarchal  sense,  he  was  solici- 
tous about  the  spiritual  welfare  of  his  children,  and 
oflfered  sacrifices  in  their  behalf  as  occasion  suggested. 
This  is  the  human  side  of  the  story. 

On  the  divine  or  supernatural  side  we  are  introduced  to 
the  King  and  the  inhabitants  of  heaven.  The  Lord  has 
caUed  together  His  sons,  and  the  Satan,— or  the  Adver- 
sary,—whose  field  of  observation  is  the  earth,  comes  with 
thern.  The  Lord's  kindly  inquiry  concerning  Job  is 
answered  by  the  Adversary  in  words  that  at  once  strike 
the  key-note  of  the  entire  poem  and  furnish  the  basis  for 
the  action  that  follows : 

"Doth  Job  fear  God  for  nought?" 

This  is  the  base  insinuation  that  Job's  piety  and  service 
are  purchased  by  temporal  reward,  and  if  this  should  be 
withheld,  or  calamity  should  overtake  hun.  Job  would 
quickly  renounce  his  allegiance  to  the  government  and 
service  of  God.  The  challenge  is  made  and  accepted, 
and  the  Satan  is  permitted  under  conditions  to  test  the 
genuineness  of  Job's  life  and  religion. 

It  is  important  for  the  student  to  note  that  in  all  of  this 

123 


124  THE  BOOK  OF  JOB 

Job  has  no  part.  He  is  iguorant  of  all  that  has  taken 
place,  and  at  no  time  are  disclosed  to  him  the  real  cause 
and  purpose  of  his  trial.  But  this  key  the  poet  gives 
to  us,  and  it  must  not  be  lost,  if  the  poem  is  to  yield 
its  true  interpretation.  In  the  councils  of  heaven,  for 
a  cause  unknown  to  him.  Job  was  selected  as  God's 
own  representative  to  fight  by  patience  and  loyalty  to 
Him  the  battle  of  righteousness  for  righteousness'  sake. 
Never  was  so  grand  a  hero  engaged  in  so  grand  a 
cause. 

Then  follow  in  quick  succession  the  calamities  per- 
mitted by  God,  but  inflicted  by  the  Adversary.  Job's 
property  is  destroyed  or  taken  away,  his  sers'ants  and 
children  are  slain,  and  yet  his  integrity  is  not  shaken. 
"  The  Lord  gave,  and  the  Lord  hath  taken  away  ;  blessed 
be  the  name  of  the  Lord."  A  second  time  is  the  Satan 
permitted  to  test  him — "  only  spare  his  life."  The  stroke 
now  falls  upon  Job  himself,  and  he  is  afflicted  with  the 
most  foul  and  painful  of  diseases.  His  misery  is  most 
abject,  his  degradation,  on  the  human  side,  is  complete ; 
but  he  stands  fast.  Though  his  wafe  forsakes  him  in  the 
hour  of  his  need,  and  his  friends  come  and  look  upon  him 
with  weeping  and  sore  distress,  the  champion  yields  not 
his  faith,  and  opens  his  mouth  only  to  ask  that  hfe  be 
speedily  ended. 

23  : 1 1  Uz.  The  scene  of  the  poem  is  laid  in  the  East. 
Tlie  exact  location  is  not  known,  but  in  all 
probability  a  district  on  the  eastern  border  of 
Edom,  reaching  toward  the  Euphrates. 

23  :  2  Job.  "  The  name  properly  signifies  a  man  perse- 
cuted^ and  it  appears  to  refer  to  the  calamities 
which  he  endured." — Gesenius. 

» The  figures  refer  to  page  and  line. 


THE  PROLOGUE  125 

23  :  5  Substance.  An  indication  of  the  age  to  which 
the  poem  belongs.  Job  is  described  as  being  a 
wealthy  man,  and  his  ^^  j^ossessions^^  are  estimated 
by  the  count  and  variety  of  his  ^^eattle.^'  The 
sustenance  of  such  a  great  number  of  animals 
could  be  procured  only  by  a  nomadic  life,  similar 
to  that  of  Abraham  and  Jacob.  While  there  is 
great  difference  of  opinion  concerning  the  date  of 
the  composition  of  the  poem,  nearly  all  authori- 
ties agree  that  its  historical  setting  is  in  the 
patriarchal  age.  Only  as  a  patriarch  out  on  the 
plains  of  Arabia,  with  his  flocks  and  herds  graz- 
ing far  and  wide  around  his  tent,  influential  and 
prosperous  to  the  highest  degree,  but  withal 
unblemished  in  his  life  and  character,  can  we 
picture  our  hero  in  this  brief  but  beautiful 
description. 
23  :  9  Children  of  the  east  is  a  poetic  phrase  for  people 
of  the  East,  the  country  or  countries  east  and 
northeast  of  Palestine. 

23  :  10  Each  son  gave  in  his  turn  a  feast,  to  which  were 
invited  his  brothers  and  sisters.  Perhaps  it  was 
a  birthday  celebration.  Job's  fear  was  that  on 
these  occasions  of  mirth  and  festivity  his  sons 
would  be  led  to  forget  God,  or  to  dismiss  Him 
from  their  thoughts,  and  thus  commit  sin.  To 
recall  them  from  such  a  course  he  would  sanctify 
them  by  means  of  some  simple  ceremony  of  puri- 
fication, and  thus  engage  them  in  worship  after 
the  usual  patriarchal  forms. 

23  :  19  Sons  of  God.  The  angels  or  attendants  of  God. 
See  107 :  17. 

23  :  21  Satan.  The  accuser  of  Job  and  mankind.  His 
character,  as  portrayed  by  himself  in  answer  to 


126  THE  BOOK  OF  JOB 

the  Lord's  question,  is  that  of  a  restless,  observ- 
ing, fault-finding  being.  As  such,  he  is  also 
described  in  the  New  Testament.  See  I.  Pet. 
5:8. 
24  :  10  Doth  Job  fear  God  for  nought  ?  This  is  the  real 
problem,  or  suggests  the  real  problem,  of  the 
Book  of  Job.  Satan's  sarcastic  question  is  at 
once  the  declaration  of  his  view  of  goodness  or 
virtue,  and  the  challenge  of  Job's  loyalty  and 
sincerity.  Satan  says  in  efiect:  Goodness  has 
its  price,  and  is  therefore  only  a  form  of  selfish- 
ness. Job  has  good  reasons  for  serving  God.  His 
piety  and  integrity  are  the  price  he  pays  for  the 
favors  of  God ;  he  is  paid  for  his  righteousness ; 
his  service  is  not  for  nought. 

Thus  is  Job's  sincerity  sneered  at,  and  the 
Lord,  who  has  just  pointed  him  out  as  "a  per- 
fect and  an  upright  man,  one  that  feared  God,  and 
turned  away  from  evil,"  permits  Satan  to  put 
Job  to  the  test,  first,  in  the  loss  of  family  and 
possessions,  and,  second,  in  bodily  disease  and 
suffering.  Job  becomes  the  divinely-appointed 
champion  of  righteousness  for  righteousness' 
sake. 

It  should  be  noted  at  the  outset  that  Job  has 
no  knowledge  of  the  manner  in  which,  or  the 
reasons  for  which,  he  is  brought  to  trial.  The 
cause  of  his  sufierings  is  a  profound  mystery 
to  him,  and  it  is  this  that  makes  his  trial  a 
universal  one  —  for  humanity  in  all  ages.  God's 
providential  government  is  still  over  men, 
and  to  love  and  trust  Him  amid  the  inexpli- 
cable mysteries  of  sorrow  and  loss  is  more  than 
heroism. 


THE  PROLOGUE  127 

24  :  21     On  a  day.    The  sons  and  daughters  of  Job  were 

gathered  at  the  eldest  brother's  home  to  celebrate 
his  birthday  anniversary.  Note  the  occurrences 
of  that  day  as  reported  to  Job  by  the  messengers. 
State  them  in  their  order. 
24 :  25  Saheans.  Predatory  bands  from  the  remote 
Arabian  desert.  While  these  incursions  for 
plunder  were  no  doubt  common  occurrences,  in 
this  particular  case  we  must  understand  Satan 
to  be  the  instigator  of  the  attack.    Why? 

25  :  2  The  jire  of  God.  The  second  stroke  fell  from 
heaven.  A  storm,  with  fierce  lightning,  swept 
from  Job  his  sheep.  How  many  sheep  had 
Job?  Note  how  in  each  case  the  detail  of  his 
losses  agrees  with  the  inventory  of  his  pos- 
sessions. 

25  :  7  Chaldeans.  Wild,  savage  tribes  from  the  regions 
north.  Their  assault  was  well  planned,  for  in 
three  bands  they  rushed  upon  the  camels  and 
drove  them  away.  The  servants  or  youths 
attending  them  were  put  to  death.  Are  we  to 
suppose  that  Job  suffered  this  loss  through  the 
carelessness  or  neglect  of  the  servants  ? 

25  :  14    Tornadoes  from  the  desert  are  yet  much  dreaded 

in  that  country.  Job's  property  is  all  gone,  and 
now  the  tragedy  is  completed  by  the  death  of  all 
his  sons.  This  must  have  seemed  to  Job  to  be 
the  hand  of  the  Almighty.  Was  it? 
25  :  18  These  are  Oriental  tokens  of  grief.  To  rend  the 
garments,  to  shave  the  head,  to  fall  on  the 
ground,  and  to  worship  were,  with  utterances  of 
grief,  the  natural  language  of  the  deepest  humili- 
ation and  sorrow.  He  is  overwhelmed  with  his 
losses.    His  whole  establishment— his  flocks  and 


128  THE  BOOK  OF  JOB 

herds,  his  servants,  his  sons — has  been  swept 
away.  The  visitation,  he  believes,  is  from  God. 
But  he  is  still  the  firm  and  unflinching  "perfect 
and  upright  man,''  proving  that  so  far  at  least 
the  accusation  ( see  24 :  15, 16 )  of  Satan  is  false.  So 
true  and  loyal  is  his  attitude  toward  God  that 
he  did  not  attribute  anything  unbeseeming  to 
Him. 
26  :  8  The  losses  which  Job  suflered  in  his  first  trial  are 
confessed  by  God  himself  to  have  been  without 
cause.  Job  had  done  nothing  to  merit  them. 
They  were  in  no  sense  a  punishment,  and  '■'■he 
still  holdeth  fast  his  integrity y 

26  :  10  Skin  for  skin.  A  proverb  from  the  world  of 
trade,  and  strikes  the  kej^-note  of  Satan's  con- 
ception of  virtue.  Goodness  is  only  a  matter  of 
barter  or  wages,  and  as  long  as  Job  had  health 
and  a  sound  body  he  had  more  than  an  equiva- 
lent for  all  he  had  lost.  Touch  his  bone  and  his 
flesh,  take  from  him  as  much  as  you  leave  him, 
and  he  will  quit  thy  service.  Satan's  power  to 
afflict  Job  was  limited  by  God  only  in  one  partic- 
ular—  "  only  spare  his  life.'''' 

26  :  18  Boils.  Satan  chose  as  his  instrument  of  torture 
the  black  leprosy,  known  by  the  medical  term 
elephantiasis.  It  is  supposed  to  have  received 
this  name  on  account  of  its  making  the  skin 
rough  and  dark  like  that  of  the  elephant,  or 
because  it  was  among  diseases  as  great  as  is  the 
elephant  among  animals.  All  authorities  agree 
in  describing  it  as  an  intensely  loathsome,  though 
not  at  first  a  painful,  disease,  and  in  a  special 
sense  a  direct  stroke  from  God.  Job  had  at  best 
only  a  short  time  to  live,  and  was  looked  upon  as 


THE  PROLOGUE  129 

an  outcast  from  God  and  men.   See  Deut.  28 :  35 ; 
Standard  Dictionary  in  loco. 

26  :  19  Potsherd.  A  piece  of  broken  crockery  or  earth- 
enware. 

26  :  21  The  ashes.  Banished  from  the  city,  the  abode  of 
man,  the  leper  finds  a  resting-place,  one  that 
betokens  the  extremity  of  his  disease  and  grief. 
He  will  pass  here  the  remnant  of  his  days  in 
utter  dejection  of  spirit  and  with  awful  torment 
of  body. 

26  :  22  Job's  wife  has  no  sympathy  for  him.  She  sees 
the  bare  facts  and  at  once  leaps  to  a  conclusion. 
She  says  in  eflfect,  "  Since  your  piety  has  been  of 
no  avail,  give  it  up ;  bid  farewell  to  God,  and 
expect  only  to  die,  for  that  is  all  the  reward  you 
will  ever  receive  for  your  virtue."  How  com- 
pletely she  throws  the  weight  of  her  influence 
on  the  side  of  Satan.  To  do  as  she  advises  con- 
cedes the  very  point  at  issue.  But  Job's  integrity 
is  deep-seated.  His  reply  charges  her  with  being 
foolish,  and  the  word  indicates  "that  extreme  of 
folly  which  is  the  essence  of  impiety  toward  God." 
Though  it  is  true  in  this  trial,  as  in  the  former  one, 
that  Job  sees  no  reason  for  it,  his  position  is  one 
of  unswerving  loyalty  to  God. 

27 : 3,  4  The  narrative  throws  no  light  on  the  dwelling- 
places  of  the  friends.  Teman  was  in  Idumsea. 
In  determining  the  time-period  of  Job's  life  and, 
therefore,  the  historic  setting  of  the  Book  of  Job, 
some  insist  upon  the  supposed  identification  of 
the  persons  whose  names  appear  in  this  history. 
For  Eliphaz,  see  Gen.  86  :  4,  10 ;  Bildad,  Gen. 
25 :  2. 
What  is  more  to  the  point  with  reference  to 


130  THE  BOOK  OF  JOB 

these  friends  is  that  they  must  have  been  repre- 
sentative men,  prominent  in  their  respective 
homes  as  Job  was  in  his.  Their  coming  together 
by  appointment  and  their  approach  to  Job  is 
finely  sketched.  The  scene  is,  indeed,  most 
touching.  Let  the  student  analyze  it  closely,  and 
see  at  once  the  solidity  of  Job's  character  in  the 
midst  of  an  affliction  of  Satanic  origin,  but  per- 
mitted by  God  for  a  purpose  of  which  Job  him- 
self is  wholly  ignorant,  and  at  the  same  time  the 
surprise  of  his  friends  at  his  real  condition,  and 
with  their  theory  of  the  relation  of  suflering  to 
sin,  Job's  awful  guilt  and  wickedness. 


JOB'S  LYRIC  OF  WOE 

The  seven  days  of  silence  and  mourning  are  hardly  to 
be  understood  in  a  hteral  way,  but  as  indicating  poetically 
the  utter  surprise  of  Job's  friends  upon  finding  him  so 
sorely  afflicted,  and  the  intensity  of  Job's  feelings  when 
once  he  breaks  the  silence  with  his  own  voice.  He  speaks 
then  not  in  rashness,  nor  without  time  for  meditation 
upon  the  changed  condition  of  his  lot.  With  almost 
breathless  interest  we  listen  for  his  first  words  as  an  indi- 
cation of  deliberate  thought  and  gathering  emotion.  He 
does  not  speak  to  any  one  in  particular,  though  his  friends 
are  about  him  as  silent  and  amazed  spectators,  listening 
to  every  word.  The  scene  is  intensely  dramatic,  and  its 
close  connection  with  the  controversy,  which  is  soon  to 
begin,  must  be  clearly  seen  to  be  appreciated. 

And  what  has  Job  to  say  ?  Not  what  we  might  expect. 
There  is  no  searching  for  the  cause  of  his  affliction,  nor 
yet  any  bitterness  or  cruelty  of  spirit.    He  has  aroused 


JOB'S   LYRIC  OF  WOE  131 

himself  from  the  depth  into  which  he  was  plunged  by 
his  calamity  only  enough  to  wonder  why  life  had  ever 
been  given  to  him,  if  in  this  way  its  path  was  to  be  dark- 
ened and  hedged  in.  Hitherto  he  had  walked  so  clearly 
and  so  freely  in  the  favor  of  God  and  in  the  sunshine  of 
life  that  misfortune  was  a  new  chapter  in  his  experience, 
and  caused  him  to  wish  not  only  that  he  might  be  at 
rest,  but  that  he  had  never  been  born.  Job  has  lost  his 
way  of  life,  and  cries  out  in  his  despair  for  the  quietness 
of  the  grave,  the  oblivion  of  death. 

This  is  the  one  thought  that  with  beautiful  poetic  vari- 
ations runs  through  the  first  speech  of  the  poem— Job's 
Lyric  of  Woe. 

27 :  13, 14  The  seven  days  of  mourning  were  at  last  ended, 
and  during  aU  that  time  not  one  of  the  friends 
had  offered  a  word  of  sympathy  or  help.  Their 
very  silence  was,  no  doubt,  an  aggravation  to 
Job,  and  his  long  pent-up  emotions  gave  way. 
It  is  not  to  be  understood  that  Job  directed  his 
answer  to  any  words  spoken  by  another,  but 
rather  to  his  own  situation,  and  especially  his 
own  feelings.  He  curses  the  day  of  his  birth 
and  all  its  attendant  joy.  From  these  depths 
of  despair,  as  sounded  out  by  these  imprecations, 
we  are  to  notice  the  gradual  ascent  of  Job  again 
to  light  and  moral  victory. 

27  :  15-22  Notice  that  Job  speaks  first  with  imprecations 
of  the  day  of  his  birth.  Explain  each  line  of  the 
passage. 

27  :  18    Seek  for.    That  is,  regard,  care  for  it. 

28 : 1-12  With  poetic  variation  he  passes  with  imprecation 
to  the  night  of  his  birth. 
28  :  7    Leviathan.    A  common  name  to  denote  a  mon- 


132  THE  BOOK  OF  JOB 

strous  animal  of  some  kind.  In  this  connection 
it  probably  refers  to  a  huge  serpent.  There  were 
persons,  sorcerers,  who  claimed  to  have  the  power 
to  make  any  day  fortunate  or  unfortunate ;  and 
as  such  persons  exercised  their  power  by  making 
serpents  do  their  bidding,  so  Job  would  give 
into  their  control  the  night  of  his  birth,  that 
they  might  curse  it.    See  Num.  22 : 5-7. 

28  :  10  Eyelids  of  the  morning.  Explain  the  figure  and 
note  its  beauty. 

28  :  18  Job's  longing  in  this  paragraph  is  for  the  rest  or 
quiet  of  those  who  have  never  been  born. 

28  :  20  Even  the  great  men  of  the  earth,  who  have  built 
splendid  palaces  for  themselves,  have  passed  into 
oblivion,  and  their  works  are  desolate. 

28  :  25     There.    That  is,  in  such  a  state. 

29  :  5  The  verb  is  in  the  active  voice,  as  also  in  line  11. 
"Why  does  some  one  give  light  ?" — and  Job  has 
evidently  in  mind  as  the  source  of  light  God^ 
whose  name  he  mentions  in  line  12.  Note  how 
dark  is  growing  the  mystery  of  his  suffering. 

29  :  15    Some  interpret  this  to  mean  his  continual  fears 

caused  by  the  disease,  these  fears  and  anxieties 
being  as  great  torture  as  the  disease  itself.  Others, 
more  rightly,  perhaps,  think  it  indicates  the  fatal 
flaw  in  Job's  piety.  Professor  Genung's  transla- 
tion almost  interprets  itself.  "Job's  piety  has 
been  negative  rather  than  positive,"  fear  rather 
than  love.  The  purpose  of  the  trial  was  to 
develop  in  him  more  of  the  latter. 


THE  CONTROVEKSY  133 


THE  CONTROVERSY 

FH,rst  Mound  of  Speeches 

Eliphaz 

The  controversy  opens  with  the  speech  of  EUphaz, 
who  approaches  somewhat  with  the  air  of  timidity,  but 
in  reaUty  with  a  confidence  that  is  soon  apparent.  With 
the  gentle  reminder  that  in  other  days  Job  had  assumed 
to  teach  others  the  way  of  life,  and  that  even  now  his 
hope,  as  always,  must  be  in  God's  favor,  Eliphaz  goes  at 
once  straight  to  the  mark,  and  the  issue  is  sprung.  The 
doctrine  is  announced  by  him  that  no  man,  innocent  and 
upright  in  his  life,  has  ever  been  cut  off*,  and  he  appeals 
to  Job  whether  that  is  not  true.  He  states  the  doctrine  in 
the  words  of  a  proverb  that  was  perhaps  well  known, 

"...    they  that  plough  iniquity, 
And  sow  trouble,  reap  the  same." 

Eliphaz  enforces  this  view  by  reporting  what  was  told 
him  in  a  vision,  by  which,  of  course,  he  means  in  a 
supernatural  manner,  and  therefore  with  unquestioned 
authority,  that  the  distance  between  God  and  man  is  so 
great  that  whatever  may  be  Job's  consciousness  m  regard 
to  the  matter,  he  must  acknowledge  himself  to  be  a 
great  sinner.  Job  is  reaping  only  what  he  has  sown,  and 
the  way  back  to  peace  and  happiness  is  to  seek  through 
repentance  reconciliation  with  God.  Thus  it  will  be  seen 
that  the  chastenings  of  the  Lord  are  not  to  be  despised ; 
their  right  use  on  Job's  part  is  his  hope  for  the  recovery 
of  lost  possessions,  of  a  happy  household,  of  long  life, 
and  of  a  ripe  old  age. 

The  doctrine  that  the  sufferings  of  this  life  are  sent  as 
a  punishment  for  evil  deeds  is  thus  fuUy  stated  by  Eliphaz, 


134  THE  BOOK  OF  JOB 

and  adopted  in  turn,  as  we  shall  see,  by  Bildad  and 
Zophar.  It  was  the  teaching  of  the  so-called  Wisdom 
literature,  and  no  doubt  was  used  by  Job  himself  in 
explanation  of  God's  moral  government  over  the  world. 
Nor  are  we  permitted  to  say  that  the  doctrine  is  a  false 
one.  The  friends  of  Job  are  not  to  be  censured  for  their 
views  in  theology  or  philosophy  ;  indeed,  these  views  are 
sublime.  But  Eliphaz  was  wrong  in  thinking  and  urging 
that  this  is  the  explanation  of  Job's  distress,  and  attrib- 
uting to  Job,  perhaps  only  inferentially  at  this  point,  evil 
he  had  never  committed.  Even  Job  himself  must  find 
a  new  solution  to  a  problem  he  thought  he  had  hitherto 
understood. 


30  :  2    Assay.    Essay,  venture.     Orieved.    Offended. 

30 : 4-9  Job's  words  were  better  than  his  practice.  When 
calamities  came  upon  others  he  gave  excellent 
counsel  and  strengthened  them  to  bear  their 
trials ;  now  that  calamity  has  overtaken  him,  he 
is  troubled.  Rather  stronger  in  the  original  — 
confounded,  not  self-possessed. 

30: 12-17  This  is  the  doctrine  advanced  by  Eliphaz  and 
maintained  by  him  and  his  friends  throughout 
the  poem.  State  it  clearly  in  the  form  of  a  propo- 
sition. How  does  EUphaz  wish  it  applied  to  the 
case  of  Job  ? 

30  :  17     They.    The  wicked. 

30 :  18-2:^  Even  the  lion,  which  represents  to  the  speaker 
the  extreme  of  wickedness,  strong,  fierce,  and 
cunning,  is  finally  overthrown.  In  using  the 
figure,  is  Eliphaz  fair  in  attributing  to  Job 
Uonlike  wickedness? 

31  :  1-22    In  early  ages  God  revealed  hinaself  to  men  in 

dreams  and  visions.    Eliphaz  announces,  with  an 


THE  CONTROVERSY  136 

evident  purpose  to  make  a  deep  impression,  such 
a  visitation  and  the  special  revelation  made.  Of 
course  it  has  direct  bearing  upon  the  case  in 
hand.  Does  not  Job,  in  refusing  to  humble  him- 
self and  confess  his  sin,  despise  the  law  of  reap- 
ing, so  brilliantly  set  forth,  and,  therefore,  become 
arrogant  and  defiant? 

31:7-10  Cf.  Milton's  description  of  death  in  "Paradise 
Lost,''  Book  n.,  11.  666-673. 

31 :  12, 13  These  lines  indicate,  at  least  to  the  mind  of 
Eliphaz,  the  seeming  attitude  of  Job. 

31  :  14    Servants.    Ministering  servants,  angels. 

31  ;  16    How  much  more.    What  form  of  argument? 

31 :  18  Notice  the  meaning  as  expressed  in  the  different 
translations. 

31  :  21  Tent-cord.  The  cord  by  which  the  tent  is  held  in 
position.  So  man,  the  best  there  is  of  him,— his 
glory,  his  excellency, — passes  away,  as  when  the 
desert  band  strike  their  tents  and  are  gone.  Such 
a  man,  frail  and  short-lived  as  he  is,  should  not 
set  himself  above  his  Maker. 

31  :  23  Eliphaz  has  just  given  the  testimony  of  the  spirit 
whose  words  he  caught  in  a  night  vision.  He 
now  challenges  Job  ( Call  now )  to  produce  any- 
thing of  equal  weight  and  authority.  At  the 
same  time  his  questions  imply  an  evident  nega- 
tive. Job  will  fiud  no  help;  he  can  expect 
the  favor  neither  of  God  nor  man.  The  afflic- 
tions of  this  present  life  are  brought  upon  us  by 
sm,  and  the  culpable  mistake  of  Job,  which 
looms  up  more  and  more  in  the  eyes  of  Job's 
friends  as  the  poem  proceeds,  is  that  he  refuses 
to  apply  the  rule  in  his  case.  Eliphaz  knows  no 
other  philosophy  than  that  of  divine  retribution. 


136  THE  BOOK  OF  JOB 

32  :  2     Taking  root.    Beginning  to  prosper.    He  supports 
his  proposition  by  a  concrete  example. 

32  :  5    In  the  gate.    The  gate  of  an  Eastern  city  was  the 

court  of  justice ;  hence  a  place  of  refuge  and 
safety. 
32 :  7  The  accumulations  of  the  wicked  are  swept 
away;  his  harvests  are  carried  away  in  spite 
of  the  thorny  hedge-row  grown  for  their  protec- 
tion. 

32  :  10  Affliction.  Evil,  calamity,  suffering,  do  not  spring 
up  out  of  the  ground.  This  is  a  suffering  world 
because  it  is  a  wicked  world. 

32  :  13    Note  the  figure. 

32  :  14  Eliphaz  advises  Job  to  throw  himself  upon  God. 
As  drawn  from  this  section,  what  is  Eliphaz's 
conception  of  God? 

33  :  5    He  brings  the  matter  a  little  nearer  Job's  case. 

If  Job  will  only  make  the  necessary  confession  of 
his  guilt,  God  will  renew  his  favor,  and  all  will 
be  well  again.  In  a  rhetorical  way,  Eliphaz  for- 
cibly and  most  beautifully  covers  the  ground  in 
which  Job  had  sustained  loss.  To  a  purely 
worldly  man  it  was  a  powerful  appeal,  and  no 
doubt  would  have  brought  about  on  the  part  of 
the  sufferer  just  what  Eliphaz  desired  and  thought 
necessary.  But  we  shall  see  that  it  was  not  so 
much  restoration  to  worldly  prosperity  that  Job 
craved  as  it  was  God's  own  presence  and  explana- 
tion. Indeed,  he  cared  nothing  whatever  for  his 
earthly  losses  per  se.  His  soul  longed  for  God  in 
the  solution  of  the  mysteiy  into  which  he  was 
plunged.  Thus  we  see  the  narrow,  worldly, 
inadequate  view  of  God  in  his  dealings  with 
men,  and  the  fuller  and  more  spiritual  view  as 


THE  CONTROVERSY  137 

entertained  by  Job.  In  supposing  that  Job 
needed  punishment  for  sin,  Eliphaz  was  utterly 
mistaken,  and  therefore  mistaken  in  his  philoso- 
phy of  some  of  the  ills  and  sufferings  of  life. 

Job 

Job's  reply  is  only  in  part  directed  to  Eliphaz.  So  far 
as  censure  is  implied  in  what  Eliphaz  has  said.  Job 
wishes  that  against  the  apparent  rashness  of  his  own 
words  might  be  set  the  weight  of  his  calamity :  the  latter 
would  more  than  justify  the  former.  The  animals  make 
no  complaint  when  their  natural  cravings  are  supplied, 
and  should  he  now  be  censured  when  he  cries  out  in  the 
bitterness  of  his  grief?  Moreover,  the  doctrine  stated  by 
Eliphaz  with  so  much  dignity,  and  the  suggestious  grow- 
ing out  of  it,  are  so  thoroughly  insipid  and  familiar  to  him, 
but  inadequate  in  the  present  case,  that  his  soul  abhors 
them.  Death  is  the  boon  for  which  he  pleads  while  he  is 
in  the  full  possession  of  his  powers  and  the  conviction  of 
an  unblemished  integrity. 

The  coldness  of  his  friends  in  this  his  hour  of  need  has 
hurt  him,  and  most  passionately  does  he  plead  for  their 
sympathy.  He  deserves  better  treatment  at  their  hands. 
When  once  they  are  about  to  withdraw  from  him,  he 
boldly  bids  them  to  return  and  examine  his  cause,  for  it 
is  just. 

With  vaiying  mood,  he  then  turns  in  his  thought  to 
the  vanity  and  brevity  of  his  life,  as  seen  in  the  contem- 
plation of  his  present  condition.  Whj^  should  God  thus 
take  notice  of  his  poor,  frail  life,  setting  it  up  as  a  mark 
for  His  arrows ! 

So  honest  and  conscientious  is  Job  in  his  convictions 
that  he  claims  pardon  as  his  by  right,  and  it  is  this  bold- 


138  THE  BOOK  OF  JOB 

ness,  this  moral  fearlessness,  this  abiding  faith  in  the 
justness  of  his  cause,  that  constitutes  the  real  fortress 
from  which  he  proposes  to  fight  this  battle. 

34  :  6  Vexation.  Anger.  Eliphaz  accused  Job  of  being 
angry  (31:25),  and  Job  replies  by  wishing  that 
his  anger  might  be  put  in  the  balances  against 
his  calamity.  The  latter  would  be  heavier  than 
the  sand  of  the  seas,  and  would  outweigh  his 
vexation  or  angry  spirit,  if,  indeed,  he  has  shown 
such.  For  this,  he  says,  "have  my  words  been 
rash" — that  is,  strong,  extreme.  Another  inter- 
pretation is  that  vexation  here  means  grief,  and 
Job  justifies  his  ^Wash  words  ^^  because  his  grief 
and  calamity  are  together  heavier  than  the  sand 
of  the  seas. 

34  :  10  Almighty.  The  AU-Powerful  One.  The  stroke  is 
harder  to  bear  because  it  has  been  infiicted  by 
God  according  to  His  own  sovereign  will. 

34:13-16  Job's  feeling  is  intense.  He  raises  these  questions 
to  show  not  only  that  his  complaint  is  natural, 
but  that  his  spirit  is  overwhelmed  by  the  awful 
visitation.  His  sufferings  are  terrible,  but  these 
he  could  endure  if  he  only  knew  why  they  were 
sent.  Eliphaz  has  not  helped  him  ;  on  the  other 
hand,  his  words  have  been  unsavory,  tasteless  — 
"  they  are  as  loathsome  food."  If  his  friend  had 
come  with  true  sympathy  and  spiritual  food,  Job 
would  not  have  cried  out  in  his  anguish  and 
grief. 

35 :  1-3  The  climax  of  his  assurance.  Even  though 
God  should  crush  him,  his  consolation  is  that 
he  "has  not  denied  the  words  of  the  Holy 
One."    He  is  conscious  of  a  hfe  of  obedience  to 


THE  CONTROVEESY  139 

God,  and  no  torture,  even  death  itself,  can  shake 
the  foundation  of  his  faith. 

35  :  8    Wait    Endure.    His  physical  endurance  is  lim- 

ited. He  wiU  not  long  suffer.  His  own  strength 
is  now  well-nigh  exhausted.  To  endure  much 
longer,  he  must  have  divine  support. 
35  :  14  In  his  extremity  he  ought  to  have  the  deep  sym- 
pathy of  his  friends,  not  only  to  lighten  the  load 
of  his  suffering,  but  more  especially  to  help  him 
in  his  effort  to  solve  the  problem  whi/  he  suffers. 
Moreover,  thus  encouraged  and  helped,  he  will 
not  be  tempted  to  give  up  his  faith  in  God. 

35  :  16    Brook.    Like  a  brook,  a  mountain  torrent.    No- 

tice the  minute  application  of  the  figure.  His 
friends  were  profuse  in  their  sympathy  and  devo- 
tion to  him  in  the  days  of  prosperity,  —  like 
mountain  streams  in  their  fullness  and  strength  ; 
but  now  in  his  day  of  adversity  they  are  dried 
up.  He  expected  from  them  help,  but  their  com- 
ing to  him  has  been  a  sad  disappointment. 

36  :  4    His  friends  are  just  like  these  deceitful  mountain 

brooks. 
36  :  5  Terror.  My  condition,  disease. 
36 : 6-9  They  did  not  come  by  his  invitation,  and  now 
that  they  are  come.  Job  asks  for  nothing  but 
true  friendship,  counsel,  advice.  He  wants  light 
in  the  darkness  through  which  he  is  groping,  sup- 
port in  the  trial  through  which  he  is  passing. 

36  :  10     Teach.    Convince,  persuade. 

36  :  12-14  Mere  censure  has  no  merit,  and  will  convict  no 
one  of  guilt.  They  have  only  assumed  his  guilt, 
—  begged  the  question;  —  he  urges  straightfor- 
ward, well-directed,  upright  arguments. 

36 :  16, 17  The  course  of  his  friends  has  been  a  violation 


140  THE  BOOK  OF  JOB 

of  right  and  friendship.  Not  any  better  than 
the  conduct  of  those  who  cast  lots  for  orphans, 
and  thus  obtain  them  as  slaves.  Notice  the 
marginal  translation. 

36  :  20    Were  Job's  friends  actually  turning  away  from 

him  because  of  his  plain  statement  of  their  atti- 
tude toward  him  ?  Or,  is  it  his  passionate  appeal 
to  them,  touching,  indeed,  in  its  honesty  and 
directness,  to  be  candid  with  him,  as  he  is  with 
them?  They  have  leaped  to  their  conclusion 
without  sufficient  evidence.  Job  knows  that  his 
cause  is  righteous,  that  his  words  have  not  been 
false,  and  that  if  his  friends  will  return  from  their 
coldness  and  insinuations  of  guilt,  he  will  be 
vindicated  in  their  eyes.  But  note  that  Job  does 
not  know  how  the  vindication  is  to  come.  He  is 
in  the  dark,  and  through  it  his  soul  struggles  on, 
slowly  but  surely,  to  the  splendor  of  the  noon- 
time. 

36 :  24  et  seq.  He  turns  his  thought  again  to  himself  and 
cries  out  in  the  anguish  of  his  spirit  for  release. 
The  grave  cannot  be  far  away  from  such  suffer- 
ings, and  he  entreats  the  infinite  God  —  the 
watcher  of  men  ( 38 :  12 )  —  for  one  moment  of  rest 
and  peace  before  he  goes  hence.  TFar/are.  War- 
service,  in  the  fact  of  its  severity  and  appointment. 
37  :  1  Shadow.  The  lengthening  shadow  on  the  sun- 
dial, the  signal  for  the  close  of  the  toilsome  day. 

37 : 8,  9  Said  to  be  a  truthful  representation  of  the 
disease  with  which  Job  was  afflicted. 

37  :  13    Job  has  given  up  all  hope  for  earthly  good.    He 

is  wasting  away. 
37  :  17    Sheol.    The  grave,  the  abode  of  the  dead. 
37  :  20    Therefore.  Rather,  "As  for  myself."  Job  feels  that 


THE  CONTROVERSY  141 

he  is  compelled  to  speak ;  the  situation  fully  jus- 
tifies it. 

37  :  23    Sea.    The  great,  restless,  tossing  ocean— requir- 

ing omnipotent  power  to  check  and  render  obe- 
dience. The  sea  was  the  symbol  of  unrest  and 
terror  to  the  Hebrews  and  Orientals  generally. 
Sea-monster.  Fierce  and  ungovernable,  and 
therefore  to  be  dreaded,  narrowly  watched. 
38  :  4    Notice  the  simple  future  sense  of  the  marginal 

translation. 
38 : 6-9    Cf.  Ps.  8  :  4. 

38  :  11    Swallow  down  my  spittle.    An  Oriental  proverb 

equivalent  to  "  till  I  get  my  breath." 
38  :  12  On  the  supposition  that  Job  has  sinned,  his  almost 
indignant  question  is  whether  his  sin  has  wrought 
any  harm  to  the  Deity,— the  watcher  of  men.— 
that  He  should  thus  make  of  Job  a  target.  His 
terrible  suffering  is  wholly  disproportioned  to 
any  guilt.  And  besides  (lines  15-17),  death  is 
near  at  hand,  and  his  transgression  should  be 
pardoned. 

BlLDAD 

Roused  to  indignation  by  Job's  unfaltering  words,  Bil- 
dad  does  not  wait  for  Job  to  finish,  but  breaks  in,  "How 
long  wilt  thou  speak  these  things?"  To  question  the 
judgment  of  God,  and  to  speak  so  confidently  in  the  face 
of  what  is  manifestly  the  divine  rebuke,  is  more  than 
Bildad  can  stand. 

Bildad  is  more  direct  and  personal  than  Eliphaz,  though 
he  advances  the  same  doctrine.  Job's  children  suffered 
a  just  retribution,  and  if  Job  himself  were  pure  and 
upright,  God  would  not  thus  deal  with  him.    His  suf- 


142  THE  BOOK  OF  JOB 

ferings  as  an  effect  must  have  a  cause,  and  in  Bildad's 

system  of  theology  there  can  be  but  one  cause.  So  the 
ancients  have  long  taught,  and  shall  we  not  allow  them 
to  teach  us  who  "are  but  of  yesterday,  and  know  noth- 
ing"? In  words  that  are  strikingly  rich  in  their  im- 
agery, Bildad  then  describes  at  some  length  the  utter 
hopelessness  of  the  wicked,  and  finally,  by  contrast  and 
for  Job's  encouragement,  declares  that  "  God  will  not  cast 
away  a  perfect  man,"  a  truth  not  fully  comprehended  by 
either  of  them,  but  verified  in  eveiy  scene  of  the  poem, 
and  abundantly  brought  to  the  consciousness  of  all  the 
actors  of  this  drama  in  its  sequel. 

38 :  19,  20  Note  the  indications  of  irritation  in  Bildad 
caused  by  the  words  of  Job. 

38 :  21,  22  Bildad' s  fundamental  doctrine  in  its  strongest 
form.  Explain  the  figure.  Cf.  Gen.  18:25. 
39  : 1  The  if  does  not  imply  any  doubt  in  the  mind  of 
the  speaker.  Their  destruction  is  proof  to  him 
of  their  guilt,  and  Bildad  would  remind  him  of 
their  fate  in  order  clearly  to  direct  Job  to  peni- 
tence and  supplication. 

39 : 8,  9  Thus  forgiven  and  renewed,  his  former  pros- 
perity would  be  small  as  comiDared  with  that  of 
his  latter  end. 

39 :  16  et  seq.  The  words  of  the  fathers.  Job  listens  to  them, 
no  doubt,  only  to  remind  himself  of  their  truth- 
fulness. They  express  what  must  have  been  his 
own  view  of  the  philosophy  of  life,  until  now,  in 
the  face  of  an  apparent  exception,  his  moorings 
are  uncertain,  and  his  views  need  readjustment. 
Nor  was  Job  longer  in  his  recognition  and  appU- 
cation  of  a  new  spiritual  truth  than  often  are 
we,  much  as  we  boast  of  the  clearness  of  our 


THE  CONTROVERSY  143 

knowledge.  Rush.  The  paper-rush  (papyrus). 
40 :  14  But  does  not  God  despise  Job  ?  How  else,  rea- 
sons Bildad,  can  this  calamity  be  explained?  And 
why  is  Job  despised  except  for  his  sin?  Thus 
Bildad  has  no  place  in  his  view  of  the  divine 
government  over  men  for  the  sorrows  and  calam- 
ities that  overtake  the  good. 

Job 

In  a  transitional  paragraph  Job  promptly  and  frankly 
confesses  the  mighty  power  of  God  and  man's  inability 
to  stand  before  Him  "who  doeth  great  things  past  find- 
ing out."  But  this  rather  widens  the  chasm  between  him 
and  God,  for,  as  he  sees  it  now,  his  aflaiction  is  a  persecu- 
tion, and  supplication  would  be  vain,  if  made  at  all, 
because  made  to  an  enemy.  Job's  wounds  are  multiplied 
without  cause,  the  whole  world  is  in  disorder,  the  perfect 
and  the  wicked  are  alike  at  His  absolute  disposal.  He 
sees  no  comfort  in  his  former  views,  which  in  the  main 
are  those  now  advanced  by  his  friends,  or  in  any  present 
experience.  He  had  always  supposed  that  God's  ways 
were  explicable  and  needed  no  vindication.  More  indeed 
than  the  loss  of  his  property,  the  death  of  his  children, 
or  the  terrors  and  pain  of  his  suffering,  is  the  thought 
that  he  has  lost  his  way,  that  he  is  drifting  away  from 
moorings  that  he  had  regarded  as  absolutely  safe.  Where 
he  thought  there  could  be  no  possible  chance  for  diflB- 
culty,  he  finds  a  supreme  one  to  his  utter  amazement  and 
bewilderment.  It  is  the  heroic  struggle  of  his  soul  out  of 
this  midnight  of  darkness  towards  the  light  that  gives  to 
our  poem  its  unique  place  in  the  literature  of  the  world. 

Thus  arraigned  before  the  almighty  Judge,  he  has  no 
daysman  to  plead  his  case,  though  the  very  mention  of 


144  THE  BOOK  OF  JOB 

such  an  agency  is  an  indication  of  his  confidence  that 
should  a  person  of  such  character  hereafter  arise,  it  would 
be  to  his  decided  advantage.  The  best  that  Job  can  do 
is  to  venture  on  his  own  account  to  plead  his  own  case, 
and  as  the  first  step  he  demands,  with  boldness  and  con- 
fidence, perhaps  almost  profane,  the  reason  why  He 
contends  with  him.  "Am  I  not,"  pleads  Job,  "  the  w^ork 
of  Thy  hands,  and  does  it  give  Thee  pleasure  to  destroy 
Thine  own  handiwork?" 

But  his  humanity,  suffering  with  indescribable  pain, 
recalls  him  in  his  thought,  and  reminds  him  of  the  near 
approach  of  death.  It  will  be  most  welcome,  for  it  means 
the  rest  and  oblivion  which  his  soul  craves.  Thus  the 
voice  which  at  the  beginning  of  this  reply  to  Bildad  was 
so  sublime  in  its  declarations  of  the  omnipotence  of  the 
Most  High,  and  moved  along  the  heights  from  which 
human  vision,  still  beclouded  and  dimmed  by  the  limita- 
tions of  our  knowledge,  can  look  into  the  face  of  the 
Creator  and  confidently  claim  His  justice  because  man 
is  the  work  of  His  hands— this  voice  at  last  plaintively 
dies  away,  none  the  less  beautiful  because  it  is  lowly — 

"Cease  then, 
And  let  me  alone,  that  I  may  take  comfort  a  little, 
Before  I  go  whence  I  shall  not  return." 

40:22    Eliphaz  asked  the  same  question  (31:12),  but 

notice  the  different  contextual  setting. 
41 : 1-14    A  description  of  the  mighty  power  of  God. 

Carefully  analyze  the  passage. 
41  :  6    The  old  idea  that  the  earth  was  supported  upon 

pillars. 
41 :  7    An  eclipse. 
41  :  11    The  great  constellations,  at  once  most  beautiful 
and  striking. 


THE  CONTROVERSY  145 

41  :  23    Even  though  my  cause  were  just  and  I  innocent, 

my  Accuser  is  also  my  Judge,  and  I  could  not 
answer.  Job's  sense  of  the  divine  majesty  re- 
strains him  from  any  defense,  and  he  hopes  only 
in  supplication  and  mercy. 
42  :  4  Without  cause.  Does  not  Job  speak  truly  ?  See 
the  prologue.  What  then  was  Job's  real  diffi- 
culty ? 
42 :  11, 12  The  statements  are  concise  and  abrupt,  indicat- 
ing intense  emotion  —  almost  beyond  his  power  to 
control.  With  boldness  he  declares  his  inno- 
cence, and  for  such  declaration  is  willing,  if 
necessary,  to  despise  his  life.  It  makes  little 
difference,  said  he;  for  He  consumes  alike  the 
perfect  and  the  wicked.  How  does  this  con- 
clusion differ  from  the  doctrine  of  Eliphaz  and 
Bildad? 

42  :  20    In  no  respect  does  the  poet  show  his  superior 

dramatic  skill  more  than  in  the  agitation  of  vari- 
ous contending  emotions  in  the  mind  of  Job. 
From  the  sublime  height  of  his  declaration  of 
innocence  in  heart  and  life,  and  his  conclusion 
reached  now  in  his  own  experience  that  God 
afflicts  the  innocent  and  guilty  alike,  he  faUs 
somewhat  suddenly,  but  gracefully,  into  a  plain- 
tive mood,  and  laments  the  brevity  and  mj^stery 
of  life.  His  spirit,  brought  to  its  highest  ten- 
sion, was  now  beginning  to  relax,  and  he  speaks 
accordingly. 

Post.  Courier,  messenger.  Camels  traveled  very 
slowly.  A  messenger  would  sometimes  go  a  hun- 
dred and  fifty  miles  in  less  than  twenty-four 
hours.  Thus  Job's  days  hasten  along,  and  though 
he  is  conscious  of  no  guilt,  he  is  forced  to  con- 
10 


146  THE  BOOK  OF  JOB 

elude  that  his  labor  in  trying  to  clear  himself  is 
vain.  No  matter  what  his  protestations,  his 
afflictions  will  cause  him  to  be  looked  upon  as 
smitten  by  God. 
43  :  15  Why  does  Job  say, ' '  There  is  no  daysman  between 
us"?  What  does  he  wish  the  daysman  to  do? 
See  lines  17,  18. 

43  :  20    Job  means  that  he  is  restrained,  overawed,  over- 

whelmed, by  the  majesty  and  power  of  God.    His 
fear  is  not,  therefore,  in  himself,  nor  in  the  con- 
sciousness of  guilt. 
44  :  4    Is  it  good,  etc.?    Is  it  beseeming  unto  thee,  etc.? 

44  :  7-14    The  mystery  of  his  struggle  deepens.    God  has 

no  such  limitations  as  belong  to  men,  and  there- 
fore no  need  to  inquire  after  and  search  for  his 
sin.  Then  why  these  heavy  blows  at  his  integ- 
rity ?  Job  is  fully  convinced  of  his  own  upright- 
ness, and  why  this  searching  of  his  life  and 
character  by  One  who  is  omnipotent  and  omni- 
scient?   Truly  the  world  is  out  of  joint. 

44  :  15  e^  seq.    The  appeal  is  most  striking.     How  unrea- 

sonable to  bestow  great  skill  and  labor  upon  a 
work  and  then  suddenly  dash  it  in  pieces !  The 
love  and  care  of  the  former  days  are  inconsistent 
with  the  present  harsh  and  cruel  treatment  of 
him. 

"Yet  these  things  Thou  didst  hide  in  Thine  heart; 
I  know  that  this  was  in  Thy  mind." 

45  :  10    Job's  question  as  to  the  meaning  and  purpose  of 

this  life.  And  so  far  in  the  discussion  no  satisfac- 
tory solution  has  been  given.  The  horizon  of  our 
thought  is  yet  circumscribed  by  human  under- 
standing, and  not  until  we  climb  the  summits, 


THE  CONTROVERSY  147 

where  only  faith  sustains  and  supports,  have  we 
the  wider  view  and  the  grander  vision.  There 
was  light  ahead  for  Job. 
45  :  16-20  There  is  probably  no  reference  in  these  lines  to 
the  doctrine  of  immortality.  All  that  Job  seems 
to  have  in  mind  is  the  grave — the  abode  of  the 
dead.  Even  death,  with  its  attendant  darkness 
and  disorder,  is  preferred  to  his  present  misery. 

ZOPHAH 

Zophar  speaks  as  one  who  is  not  only  impatient,  but 
hotly  indignant.  To  him  Job  has  become  a  boaster  and 
a  mocker,  and  deserves,  therefore,  the  severest  censure. 
So  reprehensible  is  Job's  conduct  that  Zophar  wishes  Ood 
would  speak^  the  very  thing  Job  himself  has  desired,  but, 
as  the  reader  has  seen,  with  a  very  much  different  motive. 
In  the  thought  of  Zophar,  God  would  quickly  convince 
Job  that  his  claims  of  purity  and  integrity  are  false,  and 
his  words  arrogant  and  irreverent.  Job  would  then  know 
that  God  is  punishing  him  less  than  he  deserves. 

Does  Job  presume  to  measure  the  prerogative  of  the 
Almighty,  and  to  understand  His  ways?  By  Job's  insist- 
ence on  his  innocence  and  his  right  to  an  explanation,  he 
has  set  himself  up  as  an  equal  with  God,  or  at  least  as 
curiously  prying  into  His  secret  thoughts.  Zophar  can 
brook  no  such  attitude  from  mortal  man,  who  is 

"...    void  of  understanding, 
.    .    .    born  as  a  wild  ass's  colt." 

Job  is  a  sinner ;  the  indisputable  evidence  of  his  guilt  is 
before  the  eyes  of  all  men ;  and,  while  there  is  still  hope 
for  him,  it  is  only  by  confessing  what  is  so  plainly  a  fact 
and  actmg  accordingly. 


148  THE  BOOK  OF  JOB 

Now  that  the  friends  have  all  spoken  once,  two  things 
should  be  noted.  First,  their  position  is  one  and  the 
same.  Job's  affliction  is  divine  retribution,  the  sufferings 
and  ills  of  this  life  are  the  punishment  for  sin,  and  the 
ouly  way  of  escape  is  by  repentance  and  sincere  return- 
ing to  God.  In  this  doctrine  the  friends  were  sincere 
believers,  and  it  must  not  be  overlooked  that  there  is 
much  of  truth  in  it.  Many  of  the  sorrows  and  pains  of  this 
Ufe  are  directly  the  result  of  wrong-doing.  The  error  of 
the  friends  is  in  its  application  to  Job's  case,  and  there- 
fore making  of  it  a  universal  law. 

Second,  as  the  discussion  has  proceeded,  it  has  grown 
warmer.  Eliphaz,  though  confident,  is  courteous ;  Bildad, 
bolder  in  his  insinuations  of  Job's  guilt  and  his  rashness 
of  speech,  is  satisfied  that  his  calamity  is  fully  deserved ; 
while  Zophar  is  direct  in  his  assault,  and  his  manner  is 
that  of  one  who  is  intensely  wrought  upon  by  the  actions 
of  an  opponent. 

46  :  2  Boastings  —  babblings.  In  the  eyes  of  the  friends 
Job  was  a  mere  boaster,  or  "man  of  lips";  his 
false  assertions  concerning  his  innocence  and 
the  ways  of  providence  must  not  go  unchal- 
lenged. 

46  :  5  Thine  eyes;  i.  e.,  God's  eyes.  Did  Job  claim  to  be 
absolutely  sinless  before  God?  State  concisely 
his  argument.  Is  Zophar  fair  and  just  in  his 
answer  to  Job  ?  Show  that  he  is  even  more  se- 
vere and  more  narrow  than  Eliphaz  and  Bildad. 

46  :  6    Apparently  what  Job  had  himself  deshed.    See 

44:3. 
46  :  10    Neither  Eliphaz  nor  Bildad  had  said  so  much. 
46:11-22    The  entire  passage  is  sublime  in  thought  and 
diction.    But  does  it  in  any  sense  convict  Job  of 


THE  CONTROVERSY  149 

presumption  ?    Would  he  deny  any  of  Zophar's 
attributions  to  the  power  and  wisdom  of  God? 

46  :  22    Perhaps  a  proverb.    The  wild  ass  was  regarded  as 

the  most  obstinate  and  stupid  of  animals. 

47  :  13    The  figure  is  taken  from  the  flocks  lying  down  in 

the  pastures,  restful  and  secure.  See  Ps.  23:  2. 
47  :  15  Shall  fail.  Shall  be  wearied  out  looking  for 
relief  from  their  afflictions,  seems  to  be  the 
meaning.  Thus  Zophar  in  substance  says.  The 
wicked  who  do  not  repent  shall  be  disappointed 
in  their  expectation  of  deliverance;  death  shall 
be  their  only  hope. 

Job 

The  turning-point  is  reached,  and  in  this  speech  of  Job, 
which  is  more  in  the  nature  of  a  reply  to  his  friends,  his 
thought  takes  a  new  direction.  The  manner  of  his  friends 
has  offended  him,  and  in  words  strikingly  sarcastic  he 
rebukes  their  pride  and  much-vaunted  wisdom.  The 
doctrine  so  stoutly  insisted  upon  by  them  is  most  com- 
monplace, known  even  to  the  beasts  of  the  field  and  to 
the  fow^ls  of  the  air.  But  against  it,  though  it  is  a  sur- 
prise to  himself,  the  logic  of  fact  is  directly  opposed.  And 
what  is  the  fact?  Simply  this:  the  just  man  is  made  a 
laughing-stock,  while  the  wicked  prosper.  The  proof  of 
the  former  is  the  conduct  of  his  friends  toward  him ;  of 
the  latter,  what  he  now  sees  in  the  affairs  of  men. 

But  Job  will  not  be  outdone  in  his  acknowledgments  of 
the  mighty  hand  of  God.  He  stands  with  his  friends 
here  on  common  ground,  and  goes  even  further  to  affirm 
His  right  to  rule  among  the  nations  and  over  the  great 
men  of  the  earth.  To  such  an  impartial  Judge  would  he 
appeal  his  own  case ;  nay,  with  the  Almighty  would  he 


150  THE  BOOK  OF  JOB 

speak  and  reason  concerning  it.  He  accuses  the  friends 
of  making  statements  they  know  to  be  false,  and  even  of 
speaking  unrighteously  in  His  name  in  order  to  make 
good  their  assumption  of  his  guilt.  Are  they  themselves 
willing  to  disclose  the  secrets  of  their  own  hearts  to  His 
all-searching  power,  and  hope  to  stand  unreproved  ? 

"  Your  memorable  sayings  are  proverbs  of  ashes, 
Your  defences  are  defences  of  clay." 

So  far  he  has  spoken  to  them,  and  he  now  recalls  his 
thought  in  contemplation  of  his  own  cause.  His  afllic- 
tion  still  seems  a  persecution,  and  one  from  which  there 
is  no  escape  in  this  life— 

"Behold,  He  will  slay  me;  I  have  no  hope." 

But— 

"  I  know  that  I  am  righteous." 

With  this  abiding  faith  in  his  cause,  which  he  has  set  in 
order  as  for  trial  before  the  Almighty  Judge,  he  calmly 
settles  himself  in  the  thought  of  death  and  a  possible 
vindication  after  death.  If  this  could  be  assured  him, 
his  soul  would  be  abundantly  satisfied,  but  of  a  life 
hereafter  he  has  grave  doubts.  The  analogies  of  nature 
seem  to  him  to  point  in  an  opposite  direction,  and  there- 
fore his  intense  longing  for  deliverance  and  vindication 
during  life. 

47 ;  19,  20  Sharply  ironical.  The  student  will  do  well  to 
paraphrase  the  opening  lines  of  Job's  reply. 

48  : 1    Anybody  could  say  such  things. 

48  :  2  Laughing-stock.  As  one  mocked ;  an  object  of 
insult.    See  also  line  4. 

48  :  7  A  reference  to  the  free-booters  of  Arabia — those 
who  obtained  their  living  by  plunder  and  war. 


THE  CONTROVERSY  151 

48  :  9  Job  means  to  ask  how  such  a  fact  is  to  be  recon- 
ciled with  the  doctrine  of  a  perfect  retribution  in 
this  world— the  doctrine  advanced  by  the  friends. 

48  :  10    If  you  think  it  is  not  true  that  God  thus  prospers 

the  wicked,  ask  the  beasts  and  the  birds,  the 
earth  and  the  fishes, —  the  commonest  things, — 
and  they  will  tell  you  that  God  is  in  everything. 
Light  is  breaking  in,  slowly  but  surely,  upon  the 
dark  and  troubled  soul  of  the  patriarch.  The 
friends'  argument  is  false  to  the  facts,  as  he  sees 
in  his  own  case  and  in  the^  lives  of  others  around 
him. 
48 :  20-23  Job  is  unwilling  to  trust  the  so-called  wisdom  of 
the  ancients,  or  of  those  advanced  in  years,  if  his 
friends  are  to  be  taken,  as  they  have  already  in- 
sisted, as  the  representatives  of  either  class.  With 
God  alone  are  wisdom  and  might. 

49  :  5  et  seq.    Job's  idea  of   God  is  somewhat  different 

from  that  of  his  friends.  No  doubt  the  calamity 
by  which  he  has  been  overtaken,  and  the  heroic 
struggle  he  is  making  to  understand  its  cause, 
have  modified  his  first  conception  of  God  and  his 
government  over  the  world.  God  has  all  power, 
and  in  the  exercise  of  it  is  controlled  by  no 
human  considerations.  We  are  absolutely  at 
his  mercy,  under  his  control.  In  this  view  God 
may  be  a  tyrant ;  but  it  sweeps  away  the  narrow 
consideration  that  the  evils  of  this  life  are  always 
the  result  of  wrong-doing — the  doctrine  insisted 
upon  by  the  friends. 
49 :  11  Spoiled.  Captive.  See  also  line  15.  Professor 
Genung  says:  *'So  much  is  said  here  of  cap- 
tivity and  of  removal,  and  with  such  apparent 
marks  of  an  eye-witness,  that  we  naturally  con- 


152  THE  BOOK  OF  JOB 

elude  some  great  national  upheaval  was  fresh  in 
memory,  the  writer  putting  his  own  memories 
into  the  mouth  of  the  patriarch.  To  me  this 
event  seems  most  probably  to  have  been  the 
fall  of  the  Northern  Kingdom." 

The  Northern  Kingdom  fell  in  722  B.C.  Pro- 
fessor Genung,  therefore,  thinks  the  author  of 
the  Book  of  Job  lived  not  long  after  this  date, 
while  this  event,  and  all  connected  with  it,  was 
still  fresh  in  memory.  Read  the  entire  ]3assage, — 
lines  5-24, — bearing  in  mind  this  view. 

49  :  16    Allusion  to  an  Oriental  custom  of  tucking  up 

the  garments  before  engaging  in  any  activity. 
To  loose  the  belt  would  render  it  impossible  for 
one  to  fight  or  work. 
50  :  1  Job  has  seen  all  these  things,  as,  indeed,  have 
also  his  friends.  They  are  agreed  in  ascribing  all 
events  to  God. 

50  :  8    Physicians.  Note  the  different  readings  of  the  line. 

50  :  13-16    The  meaning  is  that  the  friends  are  acting 

with  sinister   partiality,  pleading    for    God    on 

grounds  that  are  false,  as  if  He  would  be  pleased 

with  such  a  course  on  their  part,  or  that  He 

needed  such  justification. 
50  :  17    A  challenge  to  their  honesty.    Will  they  submit 

to  a  thorough  searching  of  their  motives   and 

philosophy  ? 
50  :  23    The  wise  sayings  quoted  by  the  friends.    They 

are  worthless,  and  as  arguments  to  sustain  their 

cause  are  whoUy  inapplicable. 

51  :  4    Job  is  willing  to  risk  his  life  in  maintaining  his 

integrity  before  God,  and  feels,  indeed,  that  death 
may  not  be  far  away.  "Nevertheless,  I  will 
maintain  my  ways  before  Him." 


THE  CONTROVERSY  153 

51  :  10  He  has  prepared  his  case  for  trial,  and  if  there  is 
any  one  who  can  plead  or  contend  successfully 
against  him,  he  might  as  well  die.  Unflinchingly 
he  sets  his  face  towards  knowing  the  truth. 

51  :  14    What  two  things  ? 

51  ;  20,  21  Answering  to  the  indictment,  he  w^ants  to 
know  the  number  and  nature  of  his  sins. 

51  :  24r-52  :  4  Notice  the  varying  figures  used  in  describ- 
ing God's  attitude  towards  him  in  thus  afl9.icting 
him. 

51  :  27    Iniquities  of  my  youth.    The  passions  and  indis- 

cretions of  my  early  life.  The  law  of  inheritance 
applied  to  human  conduct. 
52  :  2  The  lexicons  differ  as  to  the  meaning,  and  hence 
in  translation.  Either  to  set  limits  to  by  digging 
a  trench  round  about,  or  to  brand  as  with  an 
iron.  The  evident  meaning  is  that  Job  could  not 
escape  from  his  miseries.  The  thought  is  con- 
tinued in  lines  3,  4,  by  a  change  in  figure. 

52  :  5  e^  seq.    He  comes  back  in  his  thought  to  the  brevity 

and  frailty  of  life.  The  whole  passage  is  strikingly 
similar  to  the  Ninetieth  Psalm.  Collate  the 
parallelisms  in  figures  and  allusions,  and  notice 
the  general  tone  in  each. 
52  :  11  Job  never  said  he  was  perfect.  He  was  no  doubt 
conscious  of  moral  guilt,  though  he  does  not 
define  for  us  his  theory  of  sin  or  depravity. 
Frail  as  man  is,  who  can  expect  him  to  be 
without  faults?  And  he  urges  this  thought 
as  a  ground  at  least  for  consideration  in  his 
case. 
52 :  16-24    Analyze  the  figure  and  its  application. 

52  :  20    Bud.    Sprout. 

53  :  6    Job  seems  already,  by  the  figure  of  the  tree,  to 


154  THE  BOOK  OF  JOB 

have  concluded  that,  so  far  as  this  Ufe  is  con- 
cerned, death  ends  all.  But  his  thought  here 
reaches  beyond  Sheol,  the  under  world,  and  with 
a  struggle  heroic  and  a  faith  subUme  he  finds  firm 
footing  in  his  imiDlied  affirmative.  "If  a  man 
die  —  might  he  live  again?"  Yes, — and  most 
certainly  so.  Therefore,  will  I  wait  on  patiently 
all  the  days  of  my  w^arfare  till  my  release  shall 
come.  How  well  the  poet  has  succeeded  in  por- 
traying the  lights  and  shadows,  the  days  of  calm 
and  the  nights  of  tempest,  as  they  have  played 
upon  the  mind  and  spirit  of  our  hero  ! 
53  :  13  Sealed  up  in  a  bag.  The  figure  is  taken  from  an 
Oriental  custom  of  sealing  up  in  a  bag  letters  and 
other  oflBcial  documents. 

53  :  15    And  surely.    And  yet— the  mountain  crumbles 

away.    The  most  permanent  objects  we  see  fall 
away,  and  so  it  may  be  with  the  hope  of  man. 
53 :  2^54 : 1  What  do  these  lines  suggest  as  to  the  knowl- 
edge possessed  by  the  dead  ? 

54  :  2,  3    The  dead  personified  —  the  body  feels  its  own 

pain,  and  the  soul  its  own  sad  condition. 


The  Seccmd  Round  of  Speeches 

EUTHAZ 

In  the  second  round  the  speeches  are  shorter,  but  more 
spirited.  The  friends  advance  nothing  new,  nor  do  they 
make  any  progress  in  the  argument  already  stated.  On 
the  other  hand.  Job's  thought  and  purpose  are  continu- 
ally developing,  and  step  by  step,  but  like  a  conquering 
hero,  he  pushes  on  to  the  conclusion  that  he  wiU  yet  see 


THE  CONTROVEESY  155 

God  as  his  friend,  and  wliat  is  now  so  inexplicably  dark 
will  be  as  the  light. 

Eliphaz  identifies  himself  as  one  of  the  wise  men,  and 
unhesitatingly  accuses  Job  not  only  of  vain  knowledge 
and  impiety,  but  actual  craftiness.  Job's  condemnation 
lies  in  the  words  of  his  own  mouth.  It  is,  therefore, 
Eliphaz's  duty  to  re-assert  what  the  past  has  taught,  and, 
from  present  experience,  what  Job  should  be  ready  to 
confess.  It  is  the  restatement  of  the  old  theme,—  God's 
holiness  and  man's  uncleanness,  —  changed  only  in  the 
zest  and  vehemence  with  which  it  is  presented.  Eliphaz 
has  so  far  forgotten,  if  indeed  he  ever  knew,  the  condi- 
tion of  society  that  he  draws  a  picture  of  the  sufferings 
of  the  wicked  in  this  life  that  is  much  exaggerated.  It 
is  due,  no  doubt,  to  the  heated  manner  in  which  the 
controversy  is  now  conducted,  but  his  evident  purpose 
is  to  offset  Job's  reference  to  what  is  the  real  fact,  that 
the  wicked  often  prosper  and  the  righteous— as  in  his 
case— are  made  to  suffer.  If  Eliphaz  must  give  up  this 
fundamental,  though  too  sweeping,  article  of  his  creed, 
his  whole  case  against  Job  will  fail.  He  is  the  strict  and 
rigid  theologian,  resting  wholly  upon  a  system  of  law 
that  can  have  no  exception,  upon  premises  that  can  never 
change.  His  skill,  however,  as  a  rhetorician,  and  to 
some  extent  as  a  disputant,  must  not  be  overlooked  in 
this  address. 

64 :  5,  6  Eliphaz  boasts  of  his  own  membership  in  the 
guild  of  wise  men,  and  at  the  same  time  rebukes 
Job  for  his  abundant  talk — great  in  sound,  but 
void  of  sense.  To  the  friends  Job  has  talked  as 
a  man  without  reverence  and  reason,  destroying 
the  very  foundations  of  piety,  and  therefore  of 
religion. 


156  THE  BOOK  OF  JOB 

54  :  11  Notice  the  two  renderings.  Give  the  meaning  in 
each  case. 

54:12-14  I  do  not  charge  this  against  thee  of  myself; 
thou  hast  chosen  to  speak  craftily,  and  thine  own 
words  are  witness  to  thy  perversity. 

54  :  15    How  keen  the  stroke !     How  arrogantly  thou 

dost  speak,  as  if  thou  wast  the  first  man  born, 
and  knowest  all  the  secret  counsels  of  God ! 
54:19,20    See  50:  7,  8. 

55  : 1     With  us.    On  our  side.    Authority  had  a  large 
place  in  the  arguments  of  Eliphaz. 

55  :  6     Thine  eyes  flash.   Quiver  or  wink.   An  indication 

of  haughtiness  and  contempt. 
55 : 9-14    Substantially  the  words  which  came  to  him  in 
his  vision.     See  31 :  12-18.    State  the  argument 
concisely. 

55  :  21  et  seq.    The  picture  of  the  wicked  as  drawn  for 

theological  and  controversial  effect  by  Eliphaz. 
It  was  intended  to  be  a  convincing  argument 
that  sin  meets  in  this  life  with  swift  retribu- 
tion. The  picture  has  many  striking  elements, 
and  the  student  will  do  well  to  analyze  it 
closely. 

56  :  9    A  stiff  neck.    In  the  attitude  of  a  combatant 

going  against  his  adversary. 

56  :  12    A  very  common  expression  in  the  Old  Testament 

for  a  luxurious  and  haughty  life,  and  is  used  with 

reference  both  to  nations  and  individuals.    See 

Deut.  32 :  15. 
56  :  13    Cities  which  he  himself  had  laid  waste. 
56 :  18,  19    How  has  the  figure  been  changed  ?   See  also 

57:2-4. 

57  :  5    The  company  of  the  godless.    The  household  of 

the  wicked,  as  in  Job's  case.    See  58 : 1. 


the  contkoversy  157 

Job 

In  reply  to  Eliphaz,  Job  says  that  his  friends  do  not 
help  him ;  they  are  critical,  dictatorial,  filled  with  their 
theories,  and,  most  of  all,  unsympathetic.  It  is  easy  for 
the  unafflicted  to  talk. 

He  then  dwells  at  some  length  upon  his  sufferings,  the 
terrible  ravages  of  his  disease,  and  the  unchanged  atti- 
tude of  God,  who  is  still  an  enemy.  But  sustained  and 
soothed  by  the  thought  that  his  "prayer  is  pure,"  and 
that  his  "witness  is  in  heaven,"  he  has  a  right  to  plead, 
though  all  his  friends  should  leave  him.  So  he  plain- 
tively asks  them  to  stay  with  him,  though  with  a  strain 
of  irony,  because  of  their  assumed  wisdom.  He  admits 
that  the  plans  and  purposes  of  his  life  have  been  broken, 
and  that  he  sees  the  grave  yawning  before  him ;  yet,  his 
spirit  is  calm  and  undisturbed.  Whether  there  is  hope 
for  him  beyond  the  grave  or  not.  Job  has  conquered  the 
rebellious  spirit  within  him.  He  is  grandly  working  out 
the  victory  over  himself,  as  well  as  over  all  his  enemies. 

57  :  11  Miserable  comforters.  Literally,  comforters  of 
trouble.  That  is,  bringers  not  of  comfort  or  help, 
but  of  trouble  —  even  more  trouble. 

57 :  14,  15  Reverse  the  conditions ;  let  me  stand  in  your 
place,  and  you  in  mine.  "I  could  speak  as  ye 
do,"  .  .  .  but  I  would  rather  speak  words  of  en- 
couragement. 

57  :  17  Did  Job's  friends  shake  their  heads  at  him  ?  What 
did  such  shaking  mean  ? 

57 :  20, 21  But  as  it  is,  his  speaking  does  not  lessen  his  grief, 
nor  does  his  keeping  silence  mitigate  his  pain. 
With  this  suggestion  of  his  misery.  Job  takes  up 
again  the  thought  of  his  suffering  and  the  source 
or  cause  of  it. 


158  THE  BOOK  OF  JOB 

57  :  22  e^  seq.    Notice   the  change  of   subject  in  these 

clauses.  What  does  the  change  indicate  as  to 
the  intensity  of  his  thought  and  eflTort  in  find- 
ing some  satisfactory  solution  of  his  punishment? 
What  as  to  the  dramatic  effect? 

58  :  2  Laid  fast  hold  on  me.  Or,  shriveled  me  up,  by 
disease  and  suffering. 

58:7  They.  "Not  the  friends,  but  Job's  undefined 
term  for  the  powers  of  evil." 

58  :  13    He  hath  taken  me  by  the  neck.    As  a  wild  beast 

its  prey.    Note  the  following  figures. 

58  :  20    As  a  mourner. 

58  :  22    Foul.    Red,  inflamed. 

58  :  25  Has  not  Job  made  a  great  advance  towards  the 
light?  His  spirit  has  softened,  and  what  seemed 
to  be  the  hard  and  dry  soil  of  his  deepest  spiritual 
being  shows  signs  of  fallowness  and  moisture.  Job 
has  reached  the  point  in  his  experience  when  he 
can  pray  in  calmness  and  in  confidence.  Not 
that  the  whole  difficulty  is  removed,  but  it  is  well 
on  the  way  to  removal,  as  is  true  in  the  case  of 
every  honest  and  sincere  doubter  ivho  can  pray. 

58  :  26  As  the  blood  of  the  murdered  man  cries  out  for 
vengeance,  so  Job  feels  deeply  the  injustice  of 
which  he  is  the  victim,  and  he  calls  upon  the 
earth  not  to  hide  his  blood,  the  witness  of  his 
innocence  and  of  the  guilt  of  his  persecutor.  But 
from  this  thought  his  spirit  at  once  rebounds,  for 
he  has  begun  to  realize  that  his  witness  is  in 
heaven,  and  that  the  witnessing  will  work  out  his 
own  vindication. 
59 : 9  Spirit.  Breath,  vital  powers.  Extinct.  Figure 
borrowed  from  the  extinguishing  of  a  lamp. 

59 :  13, 14    Allusion  to  the  ancient  forms  of  trial.    To  give 


THE  CONTROVERSY  159 

a  pledge  and  to  strike  hands  is  to  enter  into  sol- 
emn covenant  to  deal  fairly,  and  with  no  regard 
to  the  rank  of  the  parties.  Job  is  so  sure  that 
God  will  pronounce  him  just  and  innocent  that 
He  becomes  in  his  thought  his  Advocate  as  well 
as  his  Judge. 

59 :  15  Their  heart.  The  hearts  of  his  friends.  They 
are  to  him  as  those  spiritually  blind,  false  inter- 
preters of  life  and  God's  government.  In  the 
march  of  his  soul  he  has  left  them  far  behind. 

60 : 4,  5    The  righteous  are  not  easily  turned  away  from 
their  faith  in  God,  even  when  the  wicked  seem  to 
prosper  and  the  good  to  suffer.    Of  this,  Job  him- 
self was  an  excellent  example. 
60  :  6    Said,  of  course,  ironically. 

60  :  10  His  best  days  were  gone,  and  he  realizes  that  the 
under  world  is  near.  The  night,  the  season  of 
rest,  has  become  day,  the  time  of  toil. 

60 :  12-14  The  lines  are  rendered  by  some  critics  without 
"if."  The  meaning  is  simply  that  Job  expects 
soon  to  be  in  the  grave— so  near  is  it. 

60 :  16, 17    Note  the  pathos. 

Blldad 

Bildad  is  angry  because  Job  has  so  defiantly  rejected 
their  counsels.  The  friends  have  been  treated  as  beasts, 
unclean  and  without  knowledge.  Moreover,  Job  has 
appeared  to  speak  in  an  arrogant  spirit,  and  as  one  mad 
with  rage. 

With  a  strong  positive  affirmation,  Bildad  describes  in 
terms  that  strikingly  fit  Job's  case  the  lot  of  the  wicked. 
Misery  implies  guilt,  and  the  guilty  shall  be  destroyed ; 
his  remembrance  shall  utterly  perish  from  the  earth. 


160  THE  BOOK  OF  JOB 

60  :  21,  22    It  is  not  clear  to  whom  Bildad  is  speaking. 

The  easiest  and  most  natural  inference  is  that 
Job  and  those  who  think  as  he  does  ("ye")  are 
meant.  But  Professor  Genung  says  these  words 
"are  addressed  to  the  other  friends,  alluding  to 
Job's  reproach  in  the  foregoing  section,  ( 57 :  10-17 ) 
that  their  pleas  were  only  words,  and  implying 
that  deeper  arguments,  founded  more  on  the 
laboriously  sought  truth  of  things,  must  be 
adduced." 

61  :  2  Unclean.  Perhaps  impure  morallj^,  though  stu- 
pid, dull-witted,  may  be  the  sense. 

61  :  3  An  exclamation.  Job's  earnestness  in  seeking  a 
vindication  and  his  intense  feeling  are  character- 
ized by  Bildad,  who  has  no  sympathy  whatever 
with  Job's  profound  quest,  as  rage  or  anger. 

61  :  6  e^  seq.  The  old  theme,  somewhat  narrowed  and 
applied  to  Job's  case.  The  wicked  are  punished 
and  finally  destroyed;  even  their  children  after 
them  are  cursed.  To  this  law,  in  Bildad's  creed, 
there  is  no  exception ;  and  hence,  in  his  reason- 
ing, there  is  no  other  possible  explanation  for 
Job's  calamity.  He  has  been  a  great  sinner  to 
call  down  such  terrible  punishment.  The  figures 
in  the  passage  are  deserving  of  study. 

61  :  9  The  allusion  is  to  the  lamp  or  torch  suspended 
above  his  tent  door.  Hospitality  was  the  chief 
national  glory  of  the  Arabians.  This  light  would 
shine  out  as  a  beacon  to  every  traveller,  and  an 
invitation  to  enjoy  the  rest  and  comforts  of  their 
dwellings.  A  tent  without  a  light  in  it— how 
striking  the  figure ! 

61  :  16    As  hunters  conceal  the  snare  or  trap  in  which 

they  hope  to  take  the  game. 


THE  CONTROVERSY  161 

61  :  20    As  Job's  strength  was  wasted  by  his  disease. 
61  :  24    Booted  out.    Torn  out  as  with  violence. 
61  :  25    King  of  terrors.    Death. 

61  :  27    As  upon  Sodom.     Perhaps  an  allusion  to  the 

lightning  which  destroyed  part  of  Job's  property. 

62 :  4    In  the  street.    In  the  land ;   on  the  face  of  the 

earth. 
62  :  9    At  his  day.    At  his  fate. 

Job 

With  a  brief  reference  to  the  annoying  words  of  the 
friends  and  their  lack  of  shame  in  ill-treating  and  mis- 
judging him,  Job  takes  up  the  thought  that  God  is 
wronging  him  by  giving  no  heed  to  his  cries  and  peti- 
tions. Even  in  this  Job  has  made  progress,  for,  while 
God  does  not  answer.  He  is  at  least  accessible.  Job  is 
drawing  near  the  solution. 

He  feels  most  keenly  the  estrangement  and  neglect  of 
kindred  and  friends,  no  passage  showing  more  vividly 
the  contrast  between  his  former  and  his  present  condi- 
tion.   It  culminates  in  the  appeal, 

"Have  pity  upon  me,  have  pity  upon  me,  O  ye  my  friends." 

To  such  an  extent  is  he  satisfied  with  his  life's  record 
and  his  pleading  in  his  trial,  that  he  wishes  they  were 
given  permanent  form,  written  in  a  book,  cut  into  the 
rock  with  a  pen  of  iron,  and  the  letters  filled  with  molten 
lead.  This  bold  statement  of  his  confidence  leads  him  to 
exclaim  that  his  Redeemer  or  Avenger  lives  and  will 
stand  by  his  side,  even  though  his  skin  and  flesh  shall 
waste  away.  He  shall  yet  see  God  face  to  face,  and  know 
Him  as  his  Friend  and  Vindicator. 

It  is  not  difficult  to  see  the  march  of  Job's  soul  to  the 
11 


162  THE  BOOK  OF  JOB 

final  victory.  Slowly  has  he  worked  his  way  through 
the  mazes  of  his  trial,  until  he  comes  to  his  I  know.  He 
will  yet  have  much  to  say  about  God's  hidden  ways  and 
the  severity  of  the  Almighty's  stroke,  but  the  bitterness 
of  the  struggle  is  over,  and  he  has  now  in  patience  to 
wait  God's  own  time  and  way  for  vindication. 

62  :  16  Not  intended  to  be  an  exact  enumeration — these 
many  times  have  ye  reproached  me. 

62:18, 19  If  I  have  erred,  as  you  so  strongly  allege,  I 
am  willing  to  take  the  consequences.  I  would 
like  to  have  your  friendship  and  sympathy,  but 
if  you  are  bound  to  magnify  yourselves  and 
reproach  me,  I  stoutly  insist  upon  it  that  God 
hath  wrested  my  cause;  i.  e.,  is  not  dealing  with 
me  in  strict  justice. 

62  :  24    Of  wrong.    Violence.    Or  the  sense  may  be,  "I 

complain  of  wrong." 

63  : 1-10    With  intense  feeling  he  declares  the  injustice 

of  God  towards  him.    Analyze  the  figures. 
63 :  11-24    Notice  that  Job  attributes  to  God  the  alienation 
of  his  friends  and  kin. 

63  :  23    My  inward  friends.    Those  in  whom  I  had  con- 

fidence. 

64:1,2  He  is  wasted  away,  and  therefore  deserving 
of  pity.  Because  God  is  pouring  out  His 
wrath  unjustly  upon  him,  must  they  also  pur- 
sue him? 

64'.  7-10  I  declare  my  innocence,  and  I  wish  the  words 
written  in  a  book;  nay,  more,  graven  in  the 
rock  and  filled  with  molten  lead  to  endure  for- 
ever. 

64  :  11    Job  is  supremely  confident  that  his  "  Vindicator  " 

lives,  and  that  his  vindication  is  certain.    The 


THE  CONTROVERSY  163 

importance  of  the  line  as  indicating  the  absolute 
certitude  in  the  mind  of  Job  that  the  human 
judgments  of  his  guilt  would  be  overthrown, 
must  not  be  overlooked.  More  than  that,  does 
he  not  say  that  he  is  confident  of  again  seeing 
God  as  a  friend  f  All  this  mystery  will  some 
day  be  cleared  up,  and 

"For  this  my  soul  panteth  [fainteth]  within  me." 

64 :  18-22  But  if  you  still  think  that  I  am  guilty,  that  the 
fault  is  in  me,  remember  that  the  sword  of  God's 
wrath  may  descend  upon  those  who  wrongfully 
accuse  the  innocent. 


ZOPHAR 

Zophar  can  with  difficulty  restrain  himself.  With 
great  haste  he  comes  forward  the  second  time,  deeply 
stirred  and  moved  to  straightforwardness  of  speech. 

Job  must  certainly  have  learned,  from  the  history  of 
man  on  the  earth,  that  the  triumphing  of  the  wicked  is 
short,  his  joy  not  abiding.  Men  shall  inquire  concerning 
him,  but  he  shall  pass  away  and  be  forgotten  as  a  dream. 
The  pleasure  of  sin  may  be  as  a  sweet  morsel  under  the 
tongue,  but  it  shall  become  within  him  the  gall  of  asps. 

Specific  sins  are  pointed  out,  as  oppressing  the  poor  and 
using  violence  in  the  acquirement  of  property.  But 
prosperity  shall  not  endure,— 

"His  goods  shall  flow  away  in  the  day  of  His  wrath." 

Zophar  desires  by  these  direct  statements— for  they  are 
more  than  insinuations,  and  by  the  other  friends  are 
used  with  still  greater  freedom— to  lay  these  forms  of 
wrong-doing  upon  Job.  In  their  nature  they  are  those  in 


164  THE  BOOK  OF  JOB 

which  a  man  in  Job's  situation  would  be  likely  to  incur 
guilt.  It  is  Zophar's  parting  shot,  and  he  aims  (or  tries  to 
do  so)  well. 

65:2-5  Impelled  by  the  stinging  reproof  of  Job  in  his 
last  reply,  Zophar  hastens  to  interrupt  him.  He 
has  no  apology  for  speaking  again ;  he  is  compelled 
to  do  so,  and,  more  hotly  than  wisely,  begins. 
65  :  8  Short.  Has  not  Zophar  receded  from  the  law 
applicable  to  the  conduct  of  the  wicked,  as  stated 
by  the  friends  in  their  early  speeches  ?  Or  does 
Zophar  here  refer  to  Job's  manifest  exaltation  of 
mind  in  the  thought  as  expressed  in  64  :  11  ? 

65  :  20     Of  his  youth.    Of  youthful  vigor ;  but  even  that 

shall  not  save  him. 
65 :  22-66  :  2    Notice  the  change  of  figure.    Keep  it.    Hold 

it  as  a  piece  of  candy. 
66 : 7,  8  The  emblems  of  abundance  and  fertility. 

66  :  10    Job  was  very  wealthy.    See  the  Prologue.    The 

friends  seem  to  see  ( lines  11,  12)  in  this  evidence 

of  some  great  crime,  and  Zophar  more  than  hints 

at  what  he  is  thinking. 
66  :  19    At  the  moment  of  his  greatest  sufficiency,  when 

his  success  runs  highest. 
66 :  22-67 ;  1    If  he  escape  one  weapon,  another  shall  strike 

him. 
67  :  6    Not  blown  by  man.    Not  kindled  in  the  ordinary 

manner ;  self-enkindled,  ready  to  burn. 
67 : 8,9    Just  as  the  lightning  destroyed  the  flocks  of  Job, 

and  as  bands  of  robbers  carried  them  away. 

Job 

In  this  speech  Job  answers  more  directly  the  doctrine 
that  the  sufferings  of  this  present  life  are  the  portion  of 


THE  CONTROVERSY  165 

the  wicked  only,  and  thus  the  controversy  may  fairly  be 
said  to  have  reached  the  argumentative  stage.  The 
friends  have  stoutly  affirmed;  Job  now  as  stoutly 
denies. 

In  the  introductory  section  it  should  be  noted  that  Job 
no  longer  appeals  to  the  sympathy  of  his  opponents ;  that 
he  has  given  up.  All  he  now  asks  is  their  attention,  a 
careful  hearing  of  what  he  has  to  say,  and  he  is  willing 
to  count  that  as  something  of  a  substitute  for  the  sym- 
pathy he  had  every  right  to  expect  from  them.  After  he 
has  fully  spoken  his  mind,  so  far  as  he  is  concerned,  they 
may  mock  on. 

Job  denies  the  doctrine  advanced  by  the  friends  by 
citing  instances  of  the  wicked  who  have  lived  long,  in 
great  luxury  and  prosperity,  neither  regarding  God  nor 
desiring  to  know  Him.  The  thought  that  God  reserves 
His  wrath  for  the  children  of  the  wicked  man,  Job  resents ; 
this  is  no  punishment  to  the  wrong-doer  who  is  numbered 
with  the  dead.  Two  persons  may  have  the  same  charac- 
ter and  yet  widely  different  experiences.  One  may  die 
in  great  ease  and  quiet,  the  other  in  agony  and  bitterness 
of  soul ;  and  yet 

"  They  lie  down  alike  in  the  dust, 
And  the  worm  covereth  them." 

Ask  those,  he  says,  of  wide  observation,  those  who  have 
traveled  much,  if  this  is  not  true.  There  have  been  those 
who  were  great  princes,  and  as  such  exercised  tyran- 
nical and  wicked  rule  over  their  subjects,  and  yet  escaped 
punishment.  They  were  buried  with  great  pomp,  their 
tombs  were  guarded  and  attracted  much  notice,  but  they 
slept  quietly  within  the  sleep  of  peace. 

The  statements  of  the  friends  are  false  to  fact.  What 
comfort  then  is  there  in  them  for  him  ? 


166  THE  BOOK  OF  JOB 

67  :  16  Consolations.  Hear  me  through,  as  I  have  heard 
you ;  give  me  your  respectful  attention,  and  that 
courtesy  on  your  part  will  at  least  comfort  you 
when  you  are  fully  convinced  that  my  cause  is 
just.  If  not,  then  you  are  at  liberty  to  mock  on. 
See  also  55 :  3. 

67 :  19,  20  Thus  does  Job  deny  that  it  is  between  them  a 
personal  matter.  His  complaint  is  against  God, 
and  what  seems  to  him  a  most  unjust  course  of 
treatment,  and  has  he  not  a  right,  therefore,  to 
be  troubled  ? 

67 :  21, 22  His  miserable,  wretched  condition  should  con- 
vince any  one  that  their  arguments  are  vain  and 
wholly  in  his  case  inapplicable. 

67  :  23,  24    Job  means  he  is  troubled  and  even  confounded 

when  he  recalls  the  facts  in  his  case, —  his  recog- 
nition of  God  and  undisputed  loyalty  to  Him, 
his  prosperity,  his  peace  of  mind,— and  now  his 
T\Tetched  state. 
Horror.    Trembling. 

68  : 1  e^  seq.     Job's  answer  to  the  friends'  arguments 

that  the  wicked  are  never  prosperous  and  are 
always  treated  according  to  their  wickedness. 
See  especially  66 :  19  et  seq.  The  whole  passage, 
containing,  perhaps.  Job's  most  vigorous  protest 
to  the  main  argument  which  his  friends  have  con- 
stantly hurled  against  him,  is  deserving  the 
closest  study  and  analysis.  It  is  his  challenge  to 
the  truth  of  all  they  have  said  as  directed  to 
him. 

68 :  14    In  a  moment.    With  no  lingering  and  painful 
disease. 
Sheol.    The  under-world,  the  grave. 

68:15-18    The  very  opposite  of  his  own  feeling.    The 


THE  CONTROVERSY  167 

wicked  have  no  thought  of  God,  no  desire  to 
know  him.  Their  prosperity  and  exemption 
from  the  sore  difficulties  and  afflictions  of  life 
have  caused  them  to  become  independent  and 
haughty  in  spirit. 

68  :  19    Not  ironical,  as  some  suppose.    Job  still  asserts 

the  fact,  though  he  does  not  comprehend  it.  God 
has  to  do  with  the  wicked  in  their  prosperity  and 
the  righteous  in  their  afflictions.    God  is  in  it  all, 
and  some  day  the  reason  will  be  plain. 
68:21    See  61: 9. 

69  : 1    In  substance  what  they  have  said.    The  friends 

have  strongly  hinted  that  God  reserves  His  wrath 
for  the  children  of  the  wicked.  To  this  Job 
objects  because  it  is  unjust.  Let  the  wicked  man 
reap  the  harvest  of  his  own  sowing,  and  thus  be 
convinced  and  know  for  himself. 

69  :  18    Devices.    Artful  reasonings. 

69  :  19,  20  Imaginary  questions  to  force  Job  to  prove  his 
statement  that  the  wicked  prosper.  Show  us, 
say  they,  an  instance  of  this  kind. 

69 :  21-70  :  2  His  answer.  It  is  so  well  known  that  it  needs 
no  proof.  "Have  ye  not  asked  the  wayfaring 
men,  and  do  ye  not  understand  their  signs  — the 
indications  they  have  given  of  their  opinions — 
that  the  wicked,  far  from  being  punished  (as 
they  deserved )  at  the  time  and  on  the  spot,  are 
held  over,  reserved  to  some  future  day  of  destruc- 
tion, borne  on  forward  to  the  day  of  wrath?" 

70  :  3    And  who  among  men  dares  to  charge  him  with 

his  wickedness  —  face  to  face? 
70 : 5-9    In  the  death  and  burial  of  such  a  one  there  is  noth- 
ing to  distinguish  him  from  the  righteous,  noth- 
ing to  deter  others  from  following  his  example. 


168  THE  BOOK  OF  JOB 

Third  Bound  of  Speeches 

ElilPHAZ 

The  facts  referred  to  by  Job  are  undeniable,  and  Eli- 
phaz  makes  no  attempt  to  answer  them.  He  resorts 
rather  to  misrepresentation,  first,  of  the  words  of  Job, 
and,  secondly,  of  the  conduct  of  his  life.  Job  has  spoken 
so  assuringly  of  his  own  innocence  and  perfection  that  to 
Eliphaz  it  is  an  arrogant  claim  of  pleasure  and  gain  to 
the  Almighty.  Or,  viewing  it  in  another  light,  does  Job 
pretend  to  say  that  God  is  reproving  him  for  his  piety  ? 

Then,  following  the  suggestion  of  Zophar,  but  with  far 
greater  definiteness,  Eliphaz  accuses  Job  of  specific 
crimes.  The  time  has  come  for  all  general  or  abstract 
allusions  to  give  way  to  actual  and  specific  cases.  The 
case  of  Job  has  become  desperate,  and  Eliphaz  controls 
his  passion  by  the  precision  and  carefulness  of  his  aim. 
And  thus  he  makes  a  direct  attack : 

"For  thou  hast  taken  pledges  of  thy  brother  for  nought, 
And  stripped  the  naked  of  their  clothing. 
Thou  hast  not  given  water  to  the  weary  to  drink, 
And  thou  hast  withholden  bread  from  the  hungry. " 

Has  not  God  seen  all  these  things,  and  that  Job  still 
pursues  the  course  of  the  wicked,  thus  following  the 
example  of  those  who  perished  in  the  flood  ? 

In  a  picture  most  beautifully  drawn  Eliphaz  describes 
the  prosperity  that  yet  awaits  Job,  if  he  will  but  put 
unrighteousness  away  from  him  and  return  to  the 
Almighty. 

70: 13-16  Eliphaz  can  stand  it  no  longer.  Job's  confidence 
and  assurance  call  forth  this  final  retort,  which  is 
at  once  the  condensation  of  all  the  friends  have 


THE  CONTROVEKSY  169 

said,  and  the  accusation  of  specific  crimes.  If 
Job  were  really  the  wise  man  he  thinks  he  is,  his 
wisdom  would  first  of  all  profit  himself.  God  is 
in  no  wise  benefited  by  Job's  declarations  of 
purity,  nor  by  his  attempts  to  overthrow  the 
arguments  of  his  friends.  To  them  Job  has 
appeared  to  make  himself  of  vast  importance, 
whereas  the  truth  is,  according  to  their  view, 
neither  Job's  righteousness  nor  wickedness  is  of 
any  gain  or  pleasure  to  the  Almighty.  God's 
government  of  mankind  is  arbitrary  and  mechan- 
ical ;  once  set  in  motion,  it  continues  independent 
of  His  control  and  thought. 
71 : 1,  2  The  whole  argument  of  the  friends  reduced  to  a 
sentence.  Job's  affliction  is  a  punishment.  For 
what?  Certainly  not  for  his  piety.  Then  it  must 
be  for  his  sins,  and  he  concludes : 

"  Hath  not  thy  wickedness  been  great? 
Have  not  thine  iniquities  been  numberless?" 

71 ;  5  6^  seq.  Here  follow  the  specific  crimes  with  which 
Job  is  charged.  They  are  cited  by  Eliphaz  in  a 
purely  rhetorical  way,  not  inaptly  it  must  be  con- 
fessed, but  only  as  imaginary  and  possible  with 
a  man  in  Job's  age  and  of  his  manner  of  life. 
71 :  6    Naked.    Not  sufficiently  clothed. 

71 : 9-12  Such  a  man  was  Job,  and  it  would  be  easy, 
Eliphaz  insinuates,  for  such  a  one,  either  him- 
self directly  or  by  his  many  servants,  to  oppress 
the  poor  or  to  neglect  to  aid  them  in  their  suf- 
ferings. 

71 :  13-16  Therefore.  Notice  the  reasoning.  There  is  but 
one  way  to  account  for  Job's  afflictions.  Explain 
the  figures — snares^  fear,  darkness,  waters. 


170  THE  BOOK  OF  JOB 

71 :  17  Eliphaz  makes  another  detour  in  explaining  to 
Job  his  departure  from  the  ways  of  rectitude.  At 
the  same  time  he  gives  expression  to  his  own 
view  of  God's  place  and  character.  Eliphaz's  the- 
ology is  no  doubt  true,  and  is  not  without  certain 
elements  of  sublimity,  but  he  brings  little  help  to 
the  suffering  Job  with  his  dogmatizing  and  insin- 
uations. God  is  on  high,  and  looks  down  upon 
the  children  of  men. 

71 :  19-21  And  yet  thou  hast  been  saying  to  thyself,  "How 
can  He  know?  Are  not  the  clouds  a  cover- 
ing to   Him,   through  which    his    eyes   cannot 


see 


'}}} 


71:23-72:4  Reference  to  the  deluge  and  the  people 
destroyed  by  it  on  account  of  their  wickedness. 

72  :  6    See  68 :  20.    Eliphaz  hurls  at  Job  his  own  words 

and  evidently  with  much  feeling.  "And  yet," 
you  say,  "the  way  of  the  wicked  is  far  from 
you !  " 

72 :  11  Acquaint.  Know  God  and  be  reconciled  with 
Him. 

72  :  15    See  73  :  14  and  note. 

72  :  17  Perhaps  to  Eliphaz  Job's  sin  was  his  trust  in  his 
wealth,  in  his  great  name,  or  in  what  these 
would  bring.    These  must  be  renounced. 

73:1-10  Full,  complete  restoration;  apparently  all  that 
Job  could  have  desired.  Eliphaz  was  a  better 
prophet  than  he  knew,  for  in  Job's  vindication 
everything  came  to  pass.  Even  his  closing 
words  had  their  fulfillment  in  Job's  ministry 
for  his  friends,  though  they  were  "not  inno- 
cent." 

73  :  7    They.    Thy  ways  in  line  preceding.    Some  read 


THE  CONTROVERSY  171 


Job 


Job's  complaint  may  seem  rebellious,  but  he  disavows 
any  sympathy  with  the  wicked.  So  far,  indeed,  is  he 
from  cherishing  wickedness,  as  insinuated  by  Eliphaz, 
that  he  is  rather  anxiously  and  diligently  searching  for 
God,  in  order  to  bring  before  Him  his  case,  and  to  claim 
what  he  knows  will  be  a  just  and  complete  vindication. 
Job  fully  realizes  his  utter  helplessness,  and  is  troubled  at 
the  thought  that  God  may  hide  from  the  righteous  his 
purposes  concerning  them.  In  this  strain  of  personal 
reflection,  calm  in  spirit  and  careful  in  expression.  Job 
is  nearer  the  right  solution  of  the  diflBculty  than  he 
thought. 

But  are  the  charges  of  Eliphaz  true  ?  Most  emphati- 
cally does  he  deny  them. 

"His  way  have  I  kept,  and  turned  not  aside. 
I  have  not  gone  back  from  the  commandment  of  his  lips." 

But  more  than  that:  the  doctrine  itself,  in  the  sweeping 
sense  used  in  the  friends'  speeches,  is  utterly  false.  The 
wicked  are  prosperous,  and  God  apparently  takes  no 
notice  of  the  unfortunate.  Violence,  theft,  murder,  are 
left  unpunished,  and  the  wrong-doer  goes  to  his  grave  in 
peace.  These  being  the  facts,  as  can  be  seen  by  looking 
into  the  world  at  any  time,  Job  asks  how  any  one  can 
keep  on  insisting  that  the  only  explanation  for  his  afflic- 
tion is  God's  wrath  upon  him  as  an  evil-doer.  In  closing, 
he  boldly  challenges  any  one  to  prove  that  his  statements 
are  false. 

73 :  12, 13  Job  has  learned  the  lesson  of  restraint,  but  so 
greatly  has  he  been  abused  and  wronged  that 
in  spite  of  his  efforts  his  complaint  is  rebellious 
and  defiant.    He  finds  some  justification  for  it  in 


172  THE  BOOK  OF  JOB 

the  severity  of  his  affliction.  For  rebellious, 
other  translations  read  ^^frowardness,^^  ^^  vio- 
lence,^ ^  ^^  outcry. ^^ 
73  :  14  Job  accepts  the  invitation  of  Eliphaz  ( 72 :  15 )  to 
return  to  the  Almighty ;  not  as  a  sinner,  however, 
as  Elipliaz  desired,  but  to  set  his  cause  in  order 
before  Him.  The  assurance  of  victory  and  vindi- 
cation from  the  charges  of  his  friends,  and,  what  is 
of  greater  importance  to  Job,  of  God's  face  and 
favor,  has  so  fully  taken  possession  of  him  that 
nothing  is  now  lacking  but  the  words  from  the 
whirlwind.  God  is  no  longer  an  unjust  and  cruel 
persecutor  in  Job's  thought.  His  ways  are  still 
mysterious,  and  it  is  to  the  clearing  away  of  this 
mystery  as  involving  especially  the  security  of 
the  wicked  that  he  turns  his  attention  in  this 
reply  to  Eliphaz. 

74  :  2    Note  the  strong  negation — an  indication  of  his 
great  progress  in  realizing  God  as  his  friend. 

74:1  bet  seq.  Forward  —  eastward;  backward — west- 
ward ;  on  the  left  hand — northward;  on  the  right 
hand — southward. 
74 :  9, 10  Note  the  difference  of  thought  as  expressed 
by  Noyes's  translation  of  the  first  line.  God 
knows  my  heart  and  my  conduct, — "my  tru- 
est, sincerest,  most  habitual  way," — not  sim- 
ply my  pathway  of  suffering  and  grief.  What 
greater  evidence  of  his  faith  in  his  integrity 
and  God's  favor  than  this  ringing  declaration: 

"But  he  knoweth  the  way  which  is  in  my  heart." 

Such  faith  must  have  struck  with  amazement  the 
friends  who  had  so  long  labored  to  convince  Job 
of  sins  he  had  never  committed. 


THE  CONTROVEESY  173 

Scarcely  less  important  is  Job's  conclusion, 

"He  is  trying  me:  I  shall  come  forth  as  gold." 

So  far  as  struggle  is  concerned,  Job  is  far  beyond 
it ;  tlie  end  is  almost  in  sight.  The  only  question 
that  yet  remains  to  cloud  his  vision  is  the  immu- 
tabiUty  of  God  and  the  certain  accomplishment 
of  all  that  He  wills  to  do.    See  lines  15  et  seq. 

74  :  19     Therefore.    Because  God  is  so  changeless  in  His 

plans  and  purposes. 
75: 1,  2    He  has  lost  all  fear  of  death,  disease,  suffering. 

75 : 4  Times.  Same  as  days  in  the  following  line. 
Judgment  days,  when  retribution  is  visited  upon 
the  wicked  for  their  sins.  Job's  question  amounts 
to  this :  Since  God  knows  the  times  of  visiting 
the  wicked  with  signal  punishments,  why  does 
He  not  appoint  them  so  that  the  righteous  might 
be  able  to  recognize  them  as  such,  and  understand 
fully  the  grounds  of  His  working,  the  certain 
determination  of  right  and  wrong. 

75 :  6  Landmarks.  The  boundary  lines  of  property, 
and  thus  fraudulently  get  possession  of  what 
belongs  to  another.  See  also  Deut.  27  :  17 ;  Pro  v. 
22:28. 

75  :  11    The  oppression  of  the  poor,  a  wrong  common  to 

every  age  and  nation.     Job's  account  includes 
both  the  oppressor  and  the  oppressed. 
76 : 2-4    The  employments  of  the  poor  in  the  service  of 
the  rich  and  wicked. 

76  :  24,  25    Job  is  now  reaching  a  conclusion,  and  intro- 

duces it  with  a  saying  drawn,  perhaps,    from 

well-known  literature. 
77  :  4    JSe.    The  oppressor. 
77  :  9    To  prosper  them. 


174  THE  BOOK  OF  JOB 

77  :  13, 14  Job  challenges  his  friends  to  show  that  the 
things  he  has  said  are  not  true.  He  receives  no 
answer,  for,  though  Bildad  has  a  few  parting 
words,  they  are  so  general  that  in  them  he  vir- 
tually confesses  his  defeat. 

Blldad 

Bildad  has  little  to  say.  He  feels  that  Job  is  beyond 
help,  and  satisfies  himself  by  reiterating  what  has  already 
been  said  over  and  over  again.  His  speech,  however,  is 
the  fitting  peroration  of  all  that  the  friends  have  spoken. 
God  is  infinitely  great,  and  there  is  no  escaping  His 
knowledge  and  dominion.  Job  is  man,  a  mere  worm, 
and  therefore  finite.  How  then  can  Job  bring  himself 
into  the  very  presence  of  God  and  presume  to  interrogate 
Him  as  to  His  purposes  !  To  Bildad  this  presumption  is 
the  best  evidence  of  Job's  guilt ;  to  Job  it  is  the  expres- 
sion of  his  confidence  in  the  result,  for  which  confidence 
he  was  finally  commended.  On  the  other  hand,  so  far  as 
it  afterwards  seemed  to  him  an  arrogant  expression  of  his 
right  to  know  the  purposes  of  God  concerning  him.  Job 
was  glad  to  acknowledge  his  error. 

But  why  does  not  Bildad  answer  Job's  last  speech?  Is 
his  conduct  different  from  that  of  the  mere  dogmatist  in 
every  age?  Bildad  was  silent  for  very  obvious  reasons. 
The  disorders  in  society  to  which  Job  had  referred  were 
facts  and  could  not  be  denied.  To  admit  them  as  facts 
would  compel  him  to  abandon  his  doctrine  as  in  Job's 
case  no  longer  tenable.  One  other  course  is  open  to  him ; 
he  can  rudely  brush  aside  the  challenge  of  Job  as  not 
worthy  his  consideration  and  stick  to  his  creed.  The 
logic  of  fact  has  little  place  in  the  reasoning  of  one  who 
cares  more  for  some  favorite  dogma  or  philosophy  than 
he  cares  for  truth. 


THE  CONTROVERSY  175 

Let  it  be  remembered  once  more  that  the  friends  of  Job 
were  good  men,  and  no  doubt  were  sincere  in  their  desire 
to  help  liim.  Let  us  not  condemn  them  too  severely. 
The  doctrine  advanced  by  them  had  much  of  truth  in  it 
for  their  age  and  for  every  age.  But  it  was  not  the  truth 
in  Job's  case.  The  ills  and  sufferings  of  this  life  are 
therefore  not  always  sent  upon  us  by  God  as  a  punish- 
ment for  sin. 

77  :  17    High  places.    The  heavens,  where  God  dwells. 

77  :  20  How^  then.  The  argument  is  nicely  put.  The 
friends— and  they  have  been  much  alike— have 
held  on  to  the  one  great  point  of  their  faith, 
which  Job  never  denied.  Bildad  must  once  more 
remind  Job,  but  not  by  way  of  reply  to  the  facts 
he  has  just  related  in  his  speech,  that  his  attitude 
toward  God  has  been  irreverent,  if  not  defiant. 
Nay,  more ;  has  not  Job  claimed  a  righteousness 
possessed  by  God  alone,  a  purity  not  possible  for 
man?  This  Job  never  claimed,  and  aside  from 
the  sublimity  of  the  passage  as  showing  the  lofty 
character  and  place  of  God,  and  thereby  of  seem- 
ing to  give  their  side  of  the  discussion  a  fitting 
close,  Bildad  clearly  gives  evidence  of  defeat 
and  rout. 


Job 

We  may  very  well  imagine  that  in  some  way  the 
friends  have  indicated  to  Job  that  they  regard  their  side 
of  the  controversy  as  now  fully  presented.  At  all  events, 
Zophar  has  concluded  that  it  is  not  worth  his  while  to 
appear  again.  Bildad  has  given  fitting  concluding  words 
to  an  argument  long  since  in  the  discussion  worn  thread- 


176  THE  BOOK  OF  JOB 

bare,  and  now,  perhaps,  with  a  wave  of  his  hand,  he  and 
his  companions  are  ready  to  depart. 

But  Job  has  one  more  opportunity,  and  with  splendid 
aim  he  goes  straight  to  the  mark.  His  reply  to  Bildad  is 
the  more  interesting,  because  in  its  wonderful  sweep  of 
thought  it  is  as  much  directed  to  Eliphaz  and  Zophar. 
What  must  have  been  the  thoughts  of  these  friends  of 
Job  as  with  burning  words  he  again  and  for  the  last  time 
refuses  to  accept  their  theory,  protests  his  innocence, 
holds  fast  to  his  integrity,  and  recounts  the  wisdom  and 
dealings  of  God  with  men  ! 

Job  begins  by  referring  sarcastically  to  the  help  and 
comfort  his  friends  have  been  to  him  in  his  time  of  dis- 
tress. Friendship  has  played  no  unimportant  part  in  the 
poem,  both  in  the  discussion  itself  and  in  those  who  con- 
tributed to  it,  and  in  the  progress  of  the  struggle  in  the 
soul  of  Job  as  he  has  felt  the  nearness  or  remoteness  of 
God,  his  true  Friend.  He  had  a  right  to  expect  some 
help  and  counsel  from  these  wise  and  influential  men, 
his  neighbors;  but,  instead,  their  words  have  been  a  hol- 
low mockery  in  leading  him  to  the  source  of  light  and 
peace.  With  them  he  agrees  in  ascribing  to  the  Almighty 
a  power  and  wisdom  which  no  man  can  hope  to  under- 
stand. On  this  subject  Job  can  speak  as  eloquently  as 
his  friends,  for 

"Lo,  these  are  but  the  outskirts  of  His  ways: 
And  how  small  a  whisper  do  we  hear  of  Hita! 
But  the  thunder  of  His  power  who  can  understand  ?  " 

Job  continues  in  the  strongest  language  he  has  yet  used 
to  affirm  his  innocence.  So  far  is  he  from  approving  the 
<30urse  of  the  wicked  or  sympathizing  with  them,  as  had 
been  insinuated  by  his  friends,  that  he  dwells  at  length 
upon  "  the  portion  of  a  wicked  man  with  God."  Punish- 


THE  CONTROVERSY  177 

ment  for  sin  is  inevitable.  It  may  be,  and  in  many 
instances  is,  visited  upon  the  sinner  in  this  life;  it  is 
often  reserved  for  the  life  hereafter.  There  is  no  security, 
no  hope  for  the  wicked.  After  a  most  beautiful  tribute  to 
man  and  his  power  to  seek  and  find  the  treasures  hidden 
away  in  the  earth,  with  consummate  skill  he  declares 
there  is  one  thing  man  cannot  do ;  he  cannot  find  wis- 
dom, nor  can  he  understand  its  mystery.    But 

"  God  understandeth  the  way  thereof, 
And  He  knoweth  the  place  thereof. 

*  *  *  *  «  « 

And  unto  man  He  said, 

'Behold,  the  fear  of  the  Lord,  that  is  wisdom; 
And  to  depart  from  evil  is  understanding.'" 

Thus  he  allies  himself  with  the  good  and  virtuous  as 
opposed  to  the  evil  and  vicious.  It  is  true  that  the  course 
of  his  life  is  changed.  Once  he  was  prosperous  and 
respected  ;  now  he  is  afilicted  and  despised.  With  ever- 
changing  imagery  he  describes  the  depth  of  his  misery 
and  suffering,  but  solemnly  declares  that  he  has  not 
sinned,  his  loyalty  and  integrity  are  unshaken,  and  with 
this  record  bound  upon  his  head  as  a  crown,  or  borne 
upon  his  shoulder  as  a  mark  of  distinction  and  honor,  he 
longs  to  go  like  a  prince  into  the  presence  of  God  and 
seek  his  viDdication. 

"The  words  of  Job  are  ended,"  but  not  so  the  profound 
impression  left  upon  us  by  what  our  hero  has  said.  Pos- 
sessing as  we  do  from  the  first  the  key  which  unlocks  for 
us  the  mysteiy  of  his  sufferings,  our  admiration  for  this 
man  of  Uz  knows  no  bounds.  Tortured  almost  to  death 
by  pain  of  Satanic  origin,  worried  by  the  accusations 
of  bigoted  and  persistent  friends,  he  argues  in  effect  that 
the  innocent  and  virtuous  do  suffer,  and  that  some  time 
the  reason  and  explanation  therefor  will  be  clear  and 

12 


178  THE  BOOK  OF  JOB 

convincing.    In  this  conclusion  he  rests  with  all  the  con- 
fidence of  one  whose  victory  is  complete. 

78:6-11  How  utterly  worthless  is  everything  that  you 
have  said !  You  have  cruelly  missed  the  mark, 
though  with  much  pretension  you  have  sounded 
out  words  of  wisdom.  Thus  scornfully  does  Job 
begin  his  final  reply. 

78:12  Deceased.  The  departed  ones.  Perhaps  "the 
once  mighty  men  of  old,  now  feeble,  wailing 
ghosts." 

78:15  Abaddon.  Destruction.  "The  kingdom  of  the 
dead,  Hades,  or  Sheol.  The  rabbins  used  the 
word  of  the  lowest  part  of  hell"  ( Schaff-Herzog 
Encyclopedia). 

78 :  16  et  seq.  The  subject  was  no  doubt  suggested  by 
Bildad's  speech.  Job  has  as  lofty  conception  of 
the  character  and  power  of  God  as  has  Bildad, 
and  proceeds  to  convince  him  of  that  fact.  Per- 
haps both  had  learned  the  same  lesson,  and  were 
familiar  with  the  same  great  body  of  literature. 

78  :  22    Apparently  the  horizon  is  meant. 
79  : 1    Pillars  of  heaven.    The  mountains  of  the  earth, 
or  heaven  represented  as  a  great  temple  with 
pillars. 
79  :  2    Rebuke.    Thunder  and  lightning. 
79  :  4    Rahab.  Pride.  It  may  refer  to  the  pride  of  the  sea. 
79  :  6     The  swift  serpent.    One  of  the  great  constella- 
tions.   God  has  created  the  heavens,  has  fixed 
the  stars,  and  bears  rule  over  them  all. 

79 :  7-9  And  yet  in  speaking  of  these  grandest  things 
in  His  universe,  we  touch  only  the  border  of  His 
ways.  The  things  we  know  are  to  the  unknown 
as  a .    Complete  the  proportion. 


THE  CONTROVEKSY  179 

79  :  10  Parable.  Discourse.  Here  in  poetic  form.  The 
Hebrew  word  mashal  is  "generally  a  song,  poem, 
the  particular  verses  of  which  (by  what  are 
called  the  laws  of  parallelism)  commonly  con- 
sist of  two  hemistichs  of  similar  argument  and 
form"  (Oesenius). 

79  :  11    As  God  liveth.    A  form  of  oath. 

Right,  His  punishment  was  greater  than  he  de- 
served, and,  therefore,  not  equitable. 

79 :  15, 16  He  will  speak  only  the  truth,  and,  therefore,  can- 
not confess  guilt  of  which  he  is  not  conscious. 

79 :  17, 18  To  justify  his  friends  would  be  essentially  to  con- 
cede the  force  of  their  argument :  far  be  it,  he 
says,  from  me  to  do  that ;  I  am  innocent,  and  I 
will  hold  fast  that  position  while  I  live. 

79  :  21    The  fi-iends  have  several  times  suggested  that  Job 

is  not  willing  to  confess  his  guilt  because,  from 
the  manner  of  his  argument,  he  is  in  sympathy 
with  the  wicked.  This  is  Job's  final  disclaimer. 
He  can  think  of  nothing  worse  for  his  enemy 
than  the  doom  of  the  wicked. 

80  :  1,  2    Note  the  different  translations.     Job  says  in 

these  lines  that  the  wicked  may  prosper  for  a 
time,  but  what  is  their  hope?  His  faith  has 
struggled  through  the  present  into  the  future; 
his  horizon  has  no  earthly  bounds,  as  formerly, 
but  he  takes  in  at  one  view  the  whole  destiny 
of  man,  and  gives  the  highest  possible  conception 
of  true  devotion  to  God.  The  fundamental  and 
greatest  difference  between  the  righteous  and  the 
wicked  is  expressed  in  line  5  — 

"  Will  he  deUght  himself  in  the  Almighty  ?  " 

See  Ps.  1 : 2. 


180  THE  BOOK  OF  JOB 

How  does  this  view  compare  with  the  sneer  of 
Satan  at  the  beginning  of  the  poem,  and  the 
thought  of  the  friends  concerning  the  reward  of 
the  righteous? 

80  :  7    Listen  now,  and  I  will  teach  you  the  real  lesson 

of  God's  government  over  this  world,  and  such 
a  lesson  as  you  have  already  seen,  but  of  which 
somehow  you  fail  to  get  the  true  meaning. 
80  :  11  et  seq.    Job  then  proceeds  to  describe  the  fate  of 
the  wicked. 

80  :  13    For  the  sword.    That  is,  shall  be  slain  in  war. 

81  :  1     The  innoeejit    The  righteous,  who  had  no  part  in 

bringing  it  together. 
81  :  3    As  a  booth.    A  temporary  shelter  for  the  keeper 

of  the  vineyard  while  the  fruits  are  ripening. 
81 :  4     Gathered.    Perhaps  a  reference  to  the  Hebrew 

thought    of   being    gathered   to  the  fathers,  so 

common  in  the  Old  Testament.    See  Gen.  25 : 8 ; 

35 :  29,  etc. 
81 :5  et  seq.    Notice  the  suddenness  of  the  destruction 

that  is  to  overtake  the  evil. 

81  :  14    The  connection  is :    For  there  is  a  vein,  or  place, 

for  silver  and  gold,  and  man  can  find  them,  though 
in  the  bowels  of  the  earth ;  but  ( 82 :  17 )  wisdom, 
where  is  its  place,  and  how  shall  man  be  able  to 
find  it? 

81  :  18  By  means  of  lamps  and  torches  the  darkness  is 
set  otf ;  the  place  is  full  of  light. 

81  :  20     The  shadow  of  death.    The  densest  darkness. 

81  :  21-82 : 2, 3  Allusions  to  mining  operations,  with  which 
the  author  of  the  Book  of  Job  must  have  been 
familiar. 

Forgotten  of  the  foot.  Not  known  by  the  feet, 
never  having  been  trodden  by  men. 


THE  CONTROVEESY  181 

82 : 3,  4  The  surface  of  the  earth  yields  to  man  his  food, 
but  from  the  depths  there  flow  streams  of  fire. 

82  :  7    Bird  of  prey.    Perhaps  the  eagle. 
82  :  13     Channels.    Water-courses. 

82  :  15    Note  the  figure  in  Professor  Genung's  translation. 

The  waters  as  they  stream  from  the  rocks  are 

turned  into  certain  channels,  so  that  the  miner 

can  proceed  with  his  work. 
82  :  17     Wisdom.    True  wisdom,  that  possessed  by  the 

righteous,  and  worthy  the  utmost  efibrt  of  all 

men.    See  83: 20,  21. 

82  :  25     Ophir.     "  Four  difierent  views  with  respect  to  its 

location  have  been  propounded  and  sustained  by 
reasons  of  weight.  Some  have  placed  it  in 
southern  Arabia,  others,  on  the  eastern  coast  of 
Africa,  others  again,  in  East  India,  while  some 
consider  Ophir  a  collective  name  for  distant 
southern  countries,  like  India,  Cush,  etc."  {Schaff- 
Herzog  Encyclopedia). 

83  :  7    See  78 :  15  and  note.    They  have  never  seen  it. 

83  :  13-16    All  things  are  determined  by  divine  law ;  by 

divine  wisdom  has  the  universe  been  estabUshed, 
and  so  by  divine  wisdom  is  man  to  walk : 

"Behold,  the  fear  of  the  Lord,  that  is  wisdom; 
And  to  depart  from  evil  is  understanding." 

83  :  23  Months  of  old.  The  former  happy  period  of  my 
life,  when  God  preserved  me. 

83 :  25,  26    See  61 :  8,  9,  and  note. 

83  :  27  Ripeness  of  my  days.  The  time  of  greatest  pros- 
perity, when  there  was  the  joy  of  continual 
ingathering  of  ripened  fruits. 

84  :  1     Secret  of  God.    Secret  fellowship,  close  intimacy, 

and  therefore  friendship.    See  63  :  23  and  note. 


182  THE  BOOK  OF  JOB 

84 : 4,  5  Washed  with  butter,  or  bathed  in  milk,  and 
poured  me  out  streams  of  oil,  are  both  striking 
figures  by  which  are  indicated  the  evidences  of 
his  wealth  and  prosperity.  Large  herds  of  cattle, 
and  great  olive  groves  yielding  oil  as  from  the 
rocks  among  which  they  grow,  constituted  the 
wealth  of  an  Arabian  sheik.  See  Deut.  32: 
13, 14. 

84  :  6,  7  Oate  unto  the  city.  The  place  for  holding  court, 
hearing  the  common  cases  of  the  violation  of 
the  laws,  and  rendering  decision  thereon. 
/Seat  in  the  street.  Or  in  the  open  place  near  the 
gate.  Job  was  apparently  a  judge,  and  he  here 
describes  himself  as  taking  his  seat  to  administer 
justice. 

84:8-13  The  manner  in  which  he  was  received  by  aU 
classes.  Age,  and  wisdom,  as  belonging  to  age, 
were  held  in  highest  respect  and  reverence,  and 
Job,  by  his  own  confession,  was  freely  accorded 
the  honor  and  esteem  of  all. 

84 :  14, 15  To  hear  him  and  to  see  him  commanded  the 
attention  and  won  the  blessing  of  all  classes. 
The  reason  is  stated  in  the  following  verses. 

84 :  20  "I  put  on  righteousness,  and  it  put  on  me."  Very 
similar  to  Paul's  expression  in  Rom.  13  :  14,  "But 
put  ye  on  the  Lord  Jesus  Christ." 

84:21-27  His  justice  was  as  royal  apparel,  beautiful  and 
dignified,  impartial,  and  with  authority.  Thus 
his  Ufe  brought  blessings  to  the  unfortunate — 
the  blind,  the  lame,  the  poor,  the  stranger,  the 
victim  of  the  unjust  and  oppressor. 

85 : 1,  2  His  sense  of  security  in  the  days  of  his  pros- 
perity. Because  God  was  watching  over  him 
(  83: 24),  and  with  his  consciousness  of  integrity 


THE  CONTROVERSY  183 

and  uprightness,  Job  felt  secure  from  any  evil  and 
misfortune.    But  how  all  this  has  been  changed ! 

85:3,4  See  Ps.  1:3. 

^5  :  10  Dropped  upon  them.  See  Deut.  32 :  2.  To  bless 
and  help  them. 

85  :  12    Mouth  wide.    As  the  bird  for  its  food. 

85 :  13,  14  Laughed.  Rather,  smiled  ;  or,  on  easy  and 
familiar  terms  with  them.  Light  of  my  counte- 
nance. They  feared  to  provoke  my  displeasure 
in  any  way. 

85  :  18    But  now.    Job  has  taken  great  delight  in  the  ret- 

rospect of  his  prosperous  days.  Their  memories 
crowd  in  upon  him  in  all  the  relations  of  life,  and 
for  the  moment  he  has  forgotten  his  wretched 
condition.  "But  now" — how  changed!  I  am 
despised  and  hated  of  all  men. 
B5 :  19  et  seq.  Job  here  describes  the  life  of  those  who 
were  notoriously  wicked,  and  lived  by  outlawry 
and  in  great  neglect.  Their  vital  forces  were 
spent,  consumed  with  hunger,  gnawing  the  dry 
desert  in  utter  desolation. 
86  :  2    Salt-wort.    Purslane,  a  plant  of  saltish  taste. 

86  :  4    See  also  line  11. 

S6  :  12    Throw  the  emphasis  on  /and  their. 

86  :  15    To  spit  in  one's  presence  is  sometimes  to  show 

contempt.    It  is  so  regarded  in  the  East  yet. 

86 :  16,  17    The  sense  is  well  given  in  Cowles's  translation. 

86  :  24  As  through  a  breach  in  the  wall  of  a  fortress,  or 
the  dike  of  the  sea,  so  these,  my  pursuers  and 
scorners,  roll  in  upon  me  to  my  destruction. 

87  :  3    3Iine  honor.    Integrity  among  men. 
87:7,  8  The  nature  of  his  disease. 

87  :  9    Notice    the    different    renderings.     Some   think 
that  he  means  his  skin,  which  is  his  garment,  has 


184  THE  BOOK  OF  JOB 

become  disfigured,  so  that  he  is  no  longer  recog- 
nized. 

87  :  19,  20    He  still  expects  death  to  release  him  from  his 

sufferings,  but  withal  is  calm  and  confident  in 
spirit.  His  spiritual  victory  was  long  ago  reached 
and  he  continues  in  it  to  the  end. 
88:2-5  When  others  were  in  trouble,  I  grieved  for 
them ;  but  when  the  darkness  falls  upon  me, 
there  is  no  one  to  bring  light.  This  is  Job's  final 
appeal  for  sympathy  and  reveals  the  inan  in  the 
poem,  a  man  like  ourselves.  As  the  portrayal  of 
a  personal  character,  in  all  its  ups  and  downs  of 
struggle  and  victory,  the  Book  of  Job  is  unsur- 
passed in  the  literature  of  the  world. 
88 ;  6  6^  seq.  His  thought  reverts  to  his  sufferings  and 
the  marks,  external  and  internal,  of  his  dis- 
ease. 

88  :  10    Brother.    That  is,  a  companion,  as  in  the  follow- 

ing line.  He  resembles  in  certain  respects  the 
jackal  and  the  ostrich,  both  well  known  to  give 
mournful  and  hideous  noises  in  the  night. 

88  :  16  et  seq.  Job  replies  finally  to  the  accusations  of  his 
friends  with  reference  to  specific  crimes,  and  in 
particular  those  mentioned  by  Eliphaz  in  his  last 
speech.  And,  first,  his  eyes  had  never  led  him 
into  sin.    See  also  89  :  3  and  Eccl.  11:9. 

88  :  20  It.  That  is,  heritage  or  allotment  from  God,  the 
destruction  of  the  wicked. 

88  :  26    He  invites  the  severest  test,  that  his  integrity 

may  be  clearly  established. 
89  :  2     The  way.    The  way  of  right,  rectitude. 
89  :  9    An  allusion  to  the  hand-mills  with  which  the 
ancients   ground    their   corn.      The   labor    was 
always  performed  by  female  servants,  and  was 


THE  CONTROVERSY  185 

therefore  considered  menial,  and  deserving  con- 
tempt. 
89 :  13    Destruction.    Abaddon. 

89  :  15    Cause.    Case  in  litigation,  to  be  tried  in  the  open 

court  at  the  gate. 
89 :  19,  20    Job  must  have  believed  in  the  essential  unity 

of  the  race. 
90: 2, 3   Note  the  beauty  and  force  of  the  imprecation. 

90  :  10-13    As  if  in  salutation  and  adoration  of  the  sun 

and  moon,  a  reference  to  the  worship  of  the 
heavenly  bodies  in  ancient  times. 

91  :  1  Cowles's  translation  yields  the  easiest  interpreta- 
tion. If  I  have  done  all  these  things,  then  let  me 
fear  the  great  multitude. 

91  :  5  Signature.  His  mark,  the  sign  of  the  cross, 
and  subscribed  to  a  legal  writing,  to  signify 
his  endorsement.  Of  course.  Job  means  that 
his  own  upright  life,  which  he  has  urged 
from  the  beginning,  but  to  which  he  now  sub- 
scribes in  a  legal  w^ay,  is  the  record  of  his 
defense.  Was  it  not  to  the  friends  his  chief 
offense  f 
91:11-16  Many  critics  think  these  lines  have  been  dis- 
placed, and  that  Job's  words  really  end  with  the 
previous  passage  (line  10).  Certain  it  is  that  no 
words  more  fitting  or  triumphant  could  have 
been  chosen  to  assert  once  more  his  innocence  of 
the  charges  brought  against  him  by  his  opponents 
than  the  passage  — 

"Lo,  here  is  my  life's  record,  let  the  Almighty  answer  me; 
And  the  indictment  which  mine  adversary  hath  written! 
Surely,  I  will  carry  it  upon  my  shoulder; 
I  will  bind  it  unto  me  as  a  crown; 
I  will  declare  unto  Him  the  number  of  iny  steps; 
As  a  prince  I  will  draw  near  unto  Him." 


186  THE  BOOK  OF  JOB 

And  with  this  boldness  of  spirit,  and  this  confi- 
dence in  his  final  and  complete  vindication, 

"The  words  of  Job  are  ended." 


THE  SPEECH  OF  ELIHU 

A  new  speaker  now  appears  in  the  person  of  Elihu,  a 
young  man,  who,  we  must  believe,  was  present  and  heard 
the  former  discussion.  He  is  not  satisfied  with  either 
side  ;  his  anger  is  kindled  against  Job,  "because  he  justi- 
fied himself  rather  than  God,"  and  also  against  the  three 
friends,  "  because  they  had  found  no  answer,  and  yet  had 
condemned  Job." 

He  begins  very  modestly,  and  apparently  with  much 
deference  to  age.  He  had  listened  attentively  to  all  they 
had  to  say,  but  he  could  no  longer  keep  silent.  There  is 
in  him  all  the  ardor  of  youth,  and  at  the  same  time  he 
gives  evidence  of  being  the  polished  rhetorician.  Job 
will  listen  to  him  because  Elihu  puts  himself  at  the  very 
start  on  an  equality  with  Job.  His  modesty,  however,  is 
soon  gone,  and  his  manner  of  speech  is  direct  and  earnest. 

Elihu  censures  Job  because  he  has  too  confidently 
declared  his  innocence  and  too  boldly  demanded  an 
explanation  of  God  for  his  affliction.  God  does  answer 
by  dreams  and  visions,  and  also  by  His  dealings  with 
men  from  day  to  day.  If  Job  heeds  the  voice  of  God  as 
He  is  speaking  to  him  in  this  affliction,  he  will  hear  the 
call  to  confess  his  sin  and  repent.  Moreover,  affliction  is 
the  means  by  which  the  soul  is  drawn  to  God  and  disci- 
plined in  the  ways  of  truth  and  purity.  Let  Job  see  it  in 
this  light  and  act  accordingly,  and  the  days  of  prosperity 
and  happiness  will  again  return.    All  the  time  that  Job 


THE  SPEECH  OF  EMHU  187 

has  been  questioning  the  righteousness  of  God,  and  sup- 
posing Him  to  be  unjust  as  wicked  men  are  unjust,  he 
has  been  adding  rebelUon  to  sin  and  mailing  his  case  so 
much  the  worse.  Does  Job  think  that  liis  own  righteous- 
ness is  of  advantage  to  the  Almighty,  that  he  has  so 
tenaciously  clung  to  it  ?  Nay,  righteousness  belongs  to 
God,  and  the  purpose  of  affliction  is  to  teach  man  his 
transgression.    So  God  has  been  seeking  to  lead  Job 

"Into  a  broad  place,  where  there  is  no  straitness." 

And  now  for  Elihu  the  supreme  moment  has  come.  A 
storm  is  approaching  in  the  distance,  and  its  oncoming  is 
the  object  lesson  by  which  this  young  man  would  teach 
Job  something  of  the  omnipotence  of  God  and  the  arro- 
gance that  would  assume  to  comprehend  Him  in  the 
works  of  His  hands.  While  Elihu  is  speaking,  the  clouds 
are  rolling  above  them,  and  amid  the  lightning's  flash 
and  the  thunder's  roar  his  confidence  vanishes,  his  heart 
fails  him,  terror  takes  hold  upon  him,  and  he  who  started 
to  convince  Job  of  presumption  and  ignorance  now 
ends  in  deepest  humiliation  and  confession.  Ehhu  has 
answered  his  own  speech,  and  in  a  marvelous  way  has 
prepared  Job  and  his  friends  for  the  theophany. 

^1  :  19  Job  fairly  and  honorably  met  the  arguments  of 
his  opponents,  but  they  would  not  acknowledge 
their  defeat. 

91  :  20  Wrath.  Disapprobation,  with,  perhaps,  strong 
mental  excitement. 

Elihu.  Buz,  from  which  is  derived  the  tribal 
name  Buzite,  was,  according  to  Gen.  22  :  21,  the 
son  of  Nahor,  Abraham's  brother.  Some  think, 
on  the  other  hand,  that  Elihu  was  of  Aramaean 
descent. 


188  THE  BOOK  OF  JOB 

92 : 1-4  Elihu  was  stirred  against  both  Job  and  his  three 
friends.    State  the  reason  in  each  case. 

92  :  10  et  seq.    Elihu  describes  himself,  and  tells  more, 

perhaps,  that  he  really  intends.  From  the  ex- 
pression of  his  modesty,  which  is  several  times 
repeated,  he  goes  on  to  say  that  he  expected  to 
find  in  them  wisdom,  but  he  is  disappointed. 
His  modesty  arouses  our  suspicion,  and  we  are 
not  surprised  that  he  soon  manifests  boldness 
and  not  a  slight  degree  of  egotism.  At  first 
slow  to  speak,  he  soon  has  a  superabundance  of 
words. 
93  :  4  Reasons.  Reasonings,  arguments. 
93 : 9, 10  The  interpretation  is  not  easy.  The  sense  seems 
to  be  :  Since  you  have  not  been  able  to  convince 
Job,  do  not  assert  that  your  arguments  were 
strong  and  conclusive,  based  upon  true  wisdom 
and  knowledge,  and  that,  having  failed.  Job's 
conviction  is  possible  only  with  God. 

93  :  12    Speeches.    Arguments.     Elihu  is   not    satisfied 

with  their  presentation  of  the  case.  They  charged 
upon  Job  fiagrant  wrongs ;  his  whole  moral  char- 
acter was  corrupted,  and  his  afiiictions  were  only 
a  merited  punishment.  Elihu  will  take  a  difier- 
ent  course. 

93  :  13-16  Notice  the  practically  equivalent  expressions. 
Also  in  lines  17-19. 

93  :  20  He  can  restrain  himself  no  longer.  As  bottles  of 
new  wine,  his  soul  was  full  and  ready  to  burst. 

93  :  25  He  will  try  to  speak  impartially,  with  due  regard 
to  the  position  and  character  of  each. 

94 :  10, 11  Elihu  begins  well.  He  comes  with  proper  cre- 
dentials, and  thus  solicits  attention.  See  also 
92:14,15. 


THE  SPEECH  OF  ELIHU  189 

94 :  14-17  As  a  fellow  human  being,  upon  terms  of  per- 
fect equality,  with  no  unnatural  fear  or  presence, 
he  wishes  Job  to  hear  him. 

94  :  20,  21    Job  has  not  made  such  sweeping  claims.    Of 

course,  what  he  has  said  can  easily  be  re-stated, 
and  mis-stated,  in  this  way.  All  that  Job  ever 
claimed  was  that  he  was  not  guilty  of  the  great 
ofTenses  with  which  he  was  charged  by  his 
friends. 

95  : 1,  2  Notice  the  translation  of  Cowles,  and  the  change 

in  sense.  Elihu  assumes  that  he  is  now  speaking 
for  God,  and  "  God  is  greater  than  man." 
95  :  3  This  is,  perhaps,  Elihu's  severest  charge  against 
Job.  In  his  discussion  with  his  opponents,  which 
discussion  Elihu  has  certainly  heard.  Job  has 
used  language  not  altogether  most  reverent,  and 
has  seemed  to  contend  with  God.  In  this  Elihu 
is  not  different  from  the  friends.  Even  an  appar- 
ent irreverence  on  the  part  of  mortal  man  could 
find  no  justification  in  the  creeds  of  these  tradi- 
tionalists and  theologians. 
95  :  6    God  speaks  his  will  to  men  in  at  least  two  ways. 

What  are  they  ?    See  lines  7  and  16. 
95  :  7    In  a  dream.  So  in  the  early  ages.  See  Gen.  28 :  12, 
and  many  other  instances. 

95  :  14  I^ro7n  the  pit.  From  death,  or  from  sufferings 
that  would  issue  in  death.  See  also  line  22  and 
96:2,  12. 

95 :  18-20  Such  affliction,  in  which  the  appetite  for  nour- 
ishing or  even  choice  food  is  taken  away,  and 
emaciation  follows.  The  whole  passage  may 
refer  to  Job's  disease. 

95  :  23  Destroyers.  The  agencies  or  forces  that  would 
destroy. 


190  THE  BOOK  OF  JOB 

96  :  24  Angel.  Better,  a  messenger,  or  an  interpreter,  as 
in  the  following  line.  Some  friend  who  under- 
stands the  counsels  of  God,  and  can  bring  the 
suffering  one  to  see  what  He  intends  and  wishes 
to  be  accomplished  in  these  mysterious  dispensa- 
tions of  His  providence.  Elihu  wishes  thus  to  be 
God's  messenger  to  Job,  and  would  persuade  Job 
to  accept  him  as  such. 

95:25    See  Eccl.  7:28. 

96  : 4,  5  Health  and  youthful  vigor  return  as  evidences  of 
God's  favor. 

96  :  11  This  wrong-doing  availed  me  not — did  not  pay. 
Most  critics  translate  as  Genung  and  Noyes.  The 
sense,  then,  is :  I  was  not  punished  according  to 
my  desert.  Elihu  has  not  sounded  a  better  note 
than  did  Job's  opponents.  It  is  release  from  pun- 
ishment and  suffering,  restoration  to  health  and 
prosperity,  that  constitutes  the  basis  of  his  argu- 
ment, not  "the  peace  of  God  which  passeth  all 
understanding,"  for  which  Job  longed. 

96  :  21     To  justify  thee.    Shows  Elihu's  sincerity  at  least. 
97  :  2     Ye  ivise  men.    Elihu  now  addresses  the  friends. 

See  also  line  18. 

97  : 4,  5    Job  has  already  used   these  words.      Perhaps 

both  have  quoted  them  as  maxims  of  wisdom  or 
familiar  sayings.    See  48 :  18,  19. 
97  :  7     Oood.    True.    Elihu  thus  appeals  to  the  friends, 
and  identifies  their  cause  as  his  also. 

97  :  8-11  Job  did  not  use  these  exact  words,  except  those 
in  line  9.    See  79:11. 

97  :  14, 15  Has  not  Job  effectually  met  this  accusa- 
tion, as  already  adduced  by  his  friends?  See 
68:20. 

97:16,17    See  68: 15-18.    Is  Elihu  fair  to  Job  ? 


THE  SPEECH  OF  ELIHU  191 

97  :  19  et  seq.  Evidently  Elihu  thinks  he  must  also  at- 
tempt to  justify  God. 

97  :  21,  22    He  shall  render  to  every  man  according  to  his 

work. 
98  : 3    God  is  an  independent  ruler,  supreme,  self-ap- 
pointed, and,  therefore,  cannot  do  unjustly. 

98:5,6  There  are  two  interpretations,  depending  upon 
the  translation.  Let  the  student  clearly  comment 
upon  both. 

98 :  11, 12  In  line  11  we  cannot  be  sure  of  whom  Elihu 
is  speaking.  If  of  God,  then  the  sense  is :  Can 
a  hater  of  justice  and  right  be  the  Supreme  Ruler 
of  the  universe?  If  of  Job,  then:  In  your 
sympathizing  with  the  wicked  ( 97  :  14, 15 ;  100 :  9 ) 
you  have  arrayed  yourself  against  the  right,  and 
have  spoken  as  a  foolish  man  of  God's  justice  and 
might.  Ought  such  a  one  to  have  any  influ- 
ence, or  his  words  any  weight,  among  his  friends? 
But  Job  disclaimed  any  sympathy  with  the 
works  of  the  wicked,  and  in  his  better  moments 
saw  the  difference  between  the  almightiness  of 
God  and  His  justice  in  dealing  with  men. 
Professor  Genung  renders  the  passage  as  follows : 

"  Shall  even  a  hater  of  right  have  dominion  ? 
And  wilt  thou  condemn  the  Just,  the  Mighty? — 
Who  saith  to  a  King,  Thou  worthless! 
To  nobles,  Thou  wicked  one! 
"Who  regardeth  not  the  face  of  princes, 
Nor  heedeth  the  rich  before  the  poor; 
For  the  work  of  His  hands  they  are,  all  of  them." 

98  :  20     Without  hand.    No  visible  hand  is  seen  ;  it  is  by 

the  unseen  power  of  God. 
98 :  25    God  does  not  need  to  take  the  second  thought 
with  regard  to  man,  nor  enter  into  a  legal  trial 


192  THE  BOOK  OF  JOB 

to  know  what  man  is  doing,  or  purposes  in  his 

heart  to  do. 
99  :  7    So  that  all  might  see.    Did  Elihu  have  Job's  case 

in  mind? 
99  :  14    God's  rule  is  over  nations  and  individuals  alike. 

The  author  of  the  Book  of  Job  had  learned  the 

lesson  of  history.    The  rise  and  fall  of  nations 

are  the  indications  of  His  will  and  purpose  with 

men. 
99  :  17    Elihu  seems  to  address  these  words  directly  to  the 

friends. 

99  :  18  et  seq.    If  he  is  interpreting  Job,  as  no  doubt  he  is 

doing,  Elihu  looks  upon  Job's  confidence  and 
triumphant  air  as  the  attitude  of  one  obstinate 
and  defiant.  This  was  much  the  difficulty  also 
with  the  friends.  Perhaps  Elihu  does  not  mean 
to  be  quite  so  personal,  but  says  in  substance :  If 
any  one  had  said  unto  God,  "  I  know  I  have  done 
wrong,  and  am  sorry  for  it,  and  will  endeavor  not 
to  do  so  again,"  shall  He  punish  him  according 
to  thy  will,  upon  thy  terms?  If  you  should 
speak  in  that  way,  it  will  be  the  universal  ver- 
dict among  wise  men  that  you  speak  foolishly. 
(100:6,  7.) 

100  :  8     Unto  the  end.    To  the  utmost,  thoroughly,  that 

Job  might  at  last  be  humbled. 
100 :  15-17   That  is,  my  idea  of  justice  is  better  than  God's, 
for  I  have  performed  my  duty  to  Him,  but  he  has 
not  performed  His  to  me ;  my  innocence  has  been 
of  no  advantage,  no  ]Drofit,  to  me. 

101  :  2     Companions.    In  what  Elihu  is  about  to  say  the 

friends  of  Job  will  find  instruction.  His  argu- 
ment is  general — does  not  apply  specifically  to 
Job's  case. 


THE  SPEECH  OF  ELIHU  193 

101 : 3,  4  To  the  people  of  the  East  the  heavens  were  a 
great  text-book  of  instruction,  a  special  revela- 
tion of  God's  power  and  vastness.  The  effect 
was  to  heighten  the  view  of  God  and  the  insig- 
nificance of  man. 

101 : 9, 10  The  good  or  bad  in  man  in  its  effects  reaches 
only  his  fellow-man. 

101:11-16  The  oppressed  cry  out  for  help,  perhaps  to 
their  fellow-men;  but  to  God,  their  Creator, 
they  make  no  request;  or,  if  they  call  upon 
Him  because  of  their  pride  and  insincerity  ( lines 
17-20),  He  will  not  regard  them. 

101  :  21  How  much  less.    As  a  rhetorician,  Elihu  is  not 

without  skill  and  power.  Thou  mayest  say  that 
thou  canst  not  see  Him  ;  but  He  sees  and  knows 
thee  and  thy  cause.  Justice  is  with  Him,  and  it 
is  thy  business  to  wait  for  Him. 
102 : 5,  6  Plainly,  Elihu  thought  he  was  speaking  in 
God's  defense — 

"To  justify  the  ways  of  God  to  men." 

102  :  8    Righteousness.    Justice  in  all  his  ways. 

102 :  10  It  was  God  speaking  to  Job  through  Elihu,  and 
thus  ( in  his  thought )  Elihu  was  perfect  in  knowl- 
edge. Mark  the  change  that  takes  place  in  his 
now  over-confident  spirit  when  God  appears  and 
is  about  to  speak  for  Himself. 

102 :  13, 14  The  general  view  of  Elihu's  doctrine,  but  not 
greatly  different  from  that  already  advanced  by 
the  friends.  The  tone  of  his  utterance  seems  to 
be  that  this  life  shall  bring  to  the  wicked  their 
punishment,  and  to  the  oppressed  and  afflicted 
their  right.  As  already  said,  it  was  no  doubt  the 
current  view— that,  indeed,  of  Job  himself  at 

13 


194  THE  BOOK  OF  JOB 

first,  but  soon  abandoned  as  not  the  whole  truth 
either  in  his  case  or  the  world  about  him.  The 
Wisdom  Uterature  of  the  Old  Testament  is  full  of 
statements  very  similar  to  these  words  of  Elihu. 
Let  the  student  find  some  of  them.  See  also 
103:2-6. 
102 :  18  et  seq.  This  is  Elihu's  view  of  the  purpose  of  afflic- 
tion more  fully  stated.  These  afiiictions  are  to 
discipline,  to  warn,  to  caution,  to  win  back  the 
erring  one.  Like  the  doctrine  of  the  friends, 
there  is  much  of  truth  in  what  he  says.  But  it 
does  not  meet  Job's  case.    Why  ? 

102  :  22  Instruction.    Discipline,  His  warning  voice. 

103  :  8     When  He  bindeth  them.   That  is,  when  He  afflicts 

them,  the  wicked  do  not  cry  for  help,  and  so  they 
are  early  cut  ofl*. 
103  :  12  In  oppression.    By  means  of  suffering. 

103  :  16  Judgment.    Thoughts,  opinions. 

103 :  18,  19  A  friendly  warning.  Job  has  appeared  to 
Elihu,  as  indeed  to  the  friends,  in  a  defiant 
spirit,  confident  of  his  case,  and  this  has  been 
to  all  of  them  a  serious  difficulty  in  his  restora- 
tion. Elihu  would  remind  Job  not  to  resist  the 
chastening  rod,  nor  yet  turn  aside  from  the  only 
means  of  escape. 

104  : 1     The  night.    Used  figuratively  for  death.   Job  had 

earnestly  longed  for  death. 

104 : 3, 4  More  than  a  slight  hint  that  Job  has  been  inclined 
rather  toward  evil  than  a  patient  submission  to 
God's  correction. 

104: 5  et  seq.  Perhaps  Elihu  sees  or  hears  a  distant  storm, 
and  this  suggests  to  him  the  mighty  power  of 
God  —  a  splendid  opportunity  to  convince  Job 
of  his  httleness  and  ignorance  of  God's  ways  in 


THE  SPEECH  OF  ELIHU  195 

the  universe  and  among  men.  But  Job  had 
never  denied  lEs  power;  it  was  rather  His  jus- 
tice that  he  was  led  to  doubt,  but  finally  so  fully 
to  trust,  that  his  spirit  was  calm  and  confident 
in  its  hard-fought  victory.  Elihu  failed  to  dis- 
criminate here,  as  did  the  friends  before  him,  but 
in  so  doing,  beautifully  and  forcibly  prepared  the 
way  for  the  voice  from  the  whirlwind. 

104  :  8    That  is,  Thou  hast  done  wrongly. 

104  :  19  The  spreadings.  The  clouds  driven  by  the  winds 
hither  and  thither ;  perhaps  the  bursting  of  the 
clouds. 

104  :  20  Pavilion.    The  heavens  spoken  of  as  a  tent. 

104 :  23  Storm  and  calm,  clouds  and  rain,  famine  and 
plenty  —  indications  of  His  will  concerning  the 
nations  of  the  earth. 

105  :  2    Even  the  cattle  are  disturbed  and  understand 

something  of  His  mighty  power. 

105  :  3  The  storm  has  come  nearer.  Elihu  plainly  hears 
its  rumblings  and  threatenings,  and  begins  to 
fear.  Now  that  God  himself  seems  so  near,  and 
His  voice  so  distinct,  Elihu  seems  not  so  ready 
to  speak,  though  perfect  in  knowledge. 

105  :  11  Them.    The  thunders  and  lightnings. 

105  :  17  During  such  exhibitions  of  His  power,  as  during 

winter,  He  causes  man  to  cease  from  his  activity. 

106  :  3,  4    All  these  things  are  sent  by  Him  as  a  scourge 

or  as  a  blessing. 
106 :  5, 6    The  storm  has  at  last  arrived,  and  he  commands 

Job  to  listen  and  consider.    The  scene  is  sublime. 
106  :  15  et  seq.    It  grows  dark,  and  in  the  darkness,  with 

the  pealing  thunders    and    flashing  lightnings, 

Elihu  himself  asks  to  be  taught  what  to  say. 

Has  some  one  told  the  Almighty  that  he  ( Elihu ) 


196  THE  BOOK  OF  JOB 

was  speaking,  or  would  any  one  wish  thus  to  be 
swallowed  up?  And  as  the  storm  clears  away 
(106:19-21),  Elihu  is  forced  to  say,  in  deepest 
humiliation  and  defeat,  which  contrasts  most 
strikingly  with  Job's  triumphant  note  of  victory : 

"Touching  the  Almighty,  we  cannot  find  Him  out; 
He  is  excellent  in  power; 
And  in  judgment  and  plenteous  justice  He  will  not 

afla.ict. 
Men  do  therefore  fear  Him: 
He  regardeth  not  any  that  are  wise  of  heart." 


THE  SPEECH  OF  THE  LORD 

The  friends  of  Job  have  been  silenced  by  the  patriarch's 
words.  Elihu,  who  undertook  both  to  champion  the 
cause  of  the  friends,  and  to  speak  for  God,  has  answered 
his  own  argument  by  his  breaking  down  and  humiliation 
at  the  approach  of  the  storm,  which  somehow  betokened 
to  him  the  presence  of  God.  It  is  thus  very  clear  that, 
though  Elihu  prepared  the  way  for  the  theophany, 
neither  was  he,  nor  were  the  friends  of  Job,  ready  for 
it.  But  not  so  the  patriarch.  Job  had  longed  for  vindi- 
cation. The  storm  of  passion  had  spent  itself,  and  his 
soul  was  now  tranquil  in  the  conviction  that  when  he 
should  look  into  the  face  of  God  the  mystery  of  his 
awful  struggle  would  be  explained  and  the  justice  of  his 
cause  established.  That  event  was  nearer  than  he 
thought.  It  came  at  a  time  and  in  a  manner  that  he 
did  not  expect. 

And  how  did  it  come  ?  Not  to  say  in  so  many  words 
to  the  friends  and  to  Elihu  that  they  were  all  wrong, 
and  that  Job  was  right.    The  voice  out  of  the  whirlwind 


THE  SPEECH  OF  THE  LORD  197 

makes  no  reference  whatever  to  the  friends,  and  dis- 
misses Elihu  with  a  single  sentence.  And  most  fitly 
so,  because  they  have  answered  their  own  arguments. 
But  to  Job  the  Lord  says: 

"  Gird  up  now  thy  loins  like  a  man ; 
For  I  will  demand  of  thee,  and  declare  thou  unto  Me." 

Job  is  to  be  vindicated,  but  he  must  first  be  made  to 
see  that  his  demanding  an  explanation  of  the  ways  of 
Providence  was  on  his  part  an  act  of  unbeseeming  bold- 
ness and  presumption.  Can  Job  explain  the  wonders  of 
earth,  and  sea,  and  sky?  Will  he  undertake  to  disclose 
the  secrets  of  the  material  world,  and  declare  the  laws  by 
which  the  most  common  phenomena  of  the  universe  are 
produced  ?  Has  Job  searched  and  found  out  to  perfection 
the  nature  and  instincts  of  the  animal  world,  and  with 
what  complete  adaptation  it  conforms  to  the  place  and 
purpose  of  its  creation?  The  Ught  from  heaveu  is  turned 
upon  these  most  familiar  objects,  animate  and  inanimate, 
with  such  brilliancy  that  the  sum  of  Job's  knowledge 
concerning  them  is  seen  to  be  very  small.  If,  then,  he 
cannot  understand  the  ways  of  God  in  nature,  in  the 
most  common  things  about  him,  is  it  reasonable  for  Job 
to  demand  of  God  an  explanation  of  his  ways  and  pur- 
poses with  men  ? 

Job  quickly  responds  to  the  argument.  He  is  of  small 
account,  and  has  no  answer.  The  transformation  of  Job 
is  being  accomplished  ;  his  right  relations  with  God  are 
beginning  to  appear ;  the  theophany  is  having  its  desired 
effect. 

But  the  voice  out  of  the  whirlwind  bids  him  once  more 
to  gird  up  his  loins  like  a  man,  and  make  answer  to 
further  questionings.  Job  has  presumed  on  God's  judg- 
ment ;  will  he  now  also  become  as  God  in  the  exertion  of 


198  THE  BOOK  OF  JOB 

divine  power,  exalting  himself  in  majesty,  and  trampling 
down  the  wicked  ?  See  the  wonderful  manifestations  of 
strength  and  power  in  behemoth  and  leviathan.  These 
are  God's  works,  different  in  their  traits,  and  yet  alike  in 
their  being  too  powerful  to  be  taken  by  the  hand  of  man. 
Will  Job  then  demand  of  the  Creator  of  leviathan  what 
he  cannot  impose  upon  leviathan  itself?  With  wonder- 
ful force  is  the  truth  brought  home  to  Job  that  it  is  not 
fitting  for  him  to  contend  with  God. 

"Who  hath  first  given  unto  Me,  that  I  should  repay  him? 
Whatsoever  is  under  the  whole  heaven  is  Mine." 

Thus  does  the  theophany  traverse  the  universe  of 
thought  and  matter,  and  in  its  completeness  and  suggest- 
iveness  it  is  the  only  real  solution  that  the  problem  of  the 
Book  of  Job  could  have.  For  a  fuller  discussion  of  the 
purpose  and  lessons  of  the  theophany  the  reader  is  kindly 
referred  to  the  fourteenth  and  fifteenth  pages  of  the 
introduction. 

107  :  5  Out  of  the  whirlwind.  Already  referred  to  by 
Elihu.  The  Almighty  does  not  appear  in  person, 
as  Job  had  demanded,  but  speaks  most  sublimely 
and  effectively  through  a  great  natural  phenom- 
enon. 

107 : 6,  7  These  words  appear  to  be  addressed  to  Elihu,  and 
with  them  that  important  personage  in  the  drama 
is  dismissed.  It  was  not  necessary  to  say  more, 
for  had  he  not  already  judged  himself,  and  pro- 
nounced the  verdict  of  defeat  upon  his  own  high 
assumption?  "The  perfect  in  knowledge"  (102: 
10)  darkened  the  counsels  and  purposes  of  the 
Almighty ;  though  he  could  speak  eloquently,  he 
lacked  knowledge,  truth,  asappUed,  at  least,  to  Job. 


THE  SPEECH  OF  THE  LORD  199 

107 : 8, 9  et  seq.    Job  is  now  addressed. 

Like  a  man.  That  is,  like  a  strong  man.  Be  a 
hero;  for  there  is  a  great  question  to  be  deter- 
mined, and  you  will  be  called  upon  to  speak. 

107  :  10-15  The  earth  is  regarded,  as  often  in  poetry,  as  a 
great  building,  the  origin  of  which  has  been  the 
subject  of  speculation  from  the  earliest  ages.  The 
poet  here  gives  a  most  beautiful  confirmation  of 
the  account  in  Genesis,  where  God  is  made  the 
Author  of  the  heavens  and  the  earth  and  all  that 
in  them  is.  Could  the  writer  of  the  first  chapter 
of  Genesis  also  have  been  the  author  of  the  Book 
of  Job  ? 

107  :  16  Morning  stars.  The  stars  of  the  dawn  celebrat- 
ing in  song  the  laying  of  the  corner-stone  of  the 
earth.  Some  suppose  that  angels  are  meant, 
making  the  line  essentially  parallel  with  the 
following  one. 

107  :  17  See  23  :  19  and  note. 

108  : 1     The  garment  thereof.    The  sea  is  represented  as 

born  of  Chaos,  wrapped,  like  an  infant,  in  clouds 
for  a  garment,  and  darkness  for  swaddling-bands. 
108  :  5  Hitherto.  Thus  far.  Only  God  commands  the 
sea,  and  it  obeys.  So  old  writers  tell  us  that 
Canute,  the  Danish  king,  disgusted  with  the  flat- 
tery of  his  subjects,  one  day  directed  that  his 
great  chair  should  be  placed  on  the  seashore.  It 
was  done,  and,  sitting  down,  he  commanded  the 
tide  as  it  came  up  not  to  wet  the  edge  of  his  robe, 
for  the  land  belonged  to  him.  But  the  waves, 
heedless  of  the  royal  command,  soon  rolled  up 
and  around  him,  when  the  king  said,  "  Let  all 
the  dwellers  on  earth  know  that  the  power  of 
kings  is  vain  and  worthless,  nor  is  there  any 


200  THE  BOOK  OF  JOB 

worthy  of  the  name  of  king  but  He  whose  will 
heaven,  earth,  and  sea  obey  by  eternal  laws." 

108 : 7-10  What  could  be  bolder  and  more  beautiful  in 
conception  than  the  dawn,  springing  to  its  place 
and  seizing  with  the  first  rays  of  light  the  very 
ends  of  the  earth,  so  that  the  wicked,  who  love  the 
darkness,  are  shaken  out  of  it  and  scattered  abroad. 

108 :  11, 12  Such  is  the  striking  contrast.  The  earth  is 
a  mere  blank  in  the  darkness,  but  under  the  light 
it  is  given  form,  and  all  things  are  clothed  with 
rich  apparel. 

108  :  13  Their  light.  Which  is  the  darkness ;  and  this  is 
withheld,  so  that  they  are  unable  to  continue 
their  evil  practices. 

108  !  15  The  springs.    The  sources. 

108  :  17  The  gates  of  death.    The  under-world. 

108  :  25  What  figure  is  this? 

109  : 1,  2    Was  hail  ever  used  as  here  represented  ?    See 

Josh.  10:11. 

109  :  3    The  sources  and  distribution  of  light. 

109  :  7  Where  no  man  is.  Uninhabited  by  man.  Even 
where  there  is  no  human  eye  to  see,  God  works 
and  accomplishes  His  purposes. 

109 :  17, 18  Two  well-known  constellations.  It  is  thought 
that  the  former  stands  for  spring  and  the  latter 
for  winter,  with  their  changing  and  contrasting 
phenomena.  It  is  more  important  to  observe 
that  here  the  poet  finds  in  the  heavens  the  won- 
derful power  of  God,  as  in  the  previous  lines  he 
pointed  out  His  hand  in  the  creation  of  the  earth 
audits  physical  aspects.  "The  Omnipotent  has 
sown  His  name  on  the  heavens  in  glittering  stars, 
but  upon  earth  He  planteth  his  name  by  tender 
flowers"  {Hichter). 


THE  SPEECH  OF  THE  LOBD  201 

109:19  Mazzaroth.  The  Hebrew  name  for  signs— the 
signs  of  the  Zodiac,  by  which  are  measured  the 
successive  periods  of  the  earth  in  its  revolution 
about  the  sun. 

110 : 1,  2  A  reference  to  the  human  mind,  its  wonderful 
phenomena,  and  the  wisdom  it  may  attain. 

110  :  7  et  seq.    The  wonders  of  God  in  natural  history. 

110  :  19  Soon  forget  them  by  reason  of  their  being  quickly 

thrown  aside. 

110 :  20, 21  Their  oflfspring,  though  untended  by  man,  early 
mature,  and  go  off  by  themselves.  The  argu- 
ment, of  course,  is  that  the  wild  beasts  are  cared 
for  as  effectually  by  the  Great  Shepherd  as  the 
domestic  animals,  which  receive  the  watchful  care 
of  man.  Had  Job  thought  of  any  of  these  things, 
the  most  common  phenomena  of  nature,  when 
he  found  fault  with  the  secret  counsels  and  moral 
government  of  God  ? 

110:23  The  swift  ass.  The  poet's  symbol  of  freedom  with- 
out restraint  whatever,  and  yet  even  in  it  there 
is  an  implied  wisdom  which  man  does  not  possess. 

111  :  7    The  wild-ox.    Probably  only  a  descriptive  expres- 

sion, and  intended  to  bring  out  the  points  of 
difference  between  the  domestic  ox  and  the 
untamed  one.  Some  suppose  the  rhinoceros  is 
meant ;  others,  a  species  of  ox  now  extinct. 

Ill :  13  et  seq.  The  characteristics  of  the  ostrich  are  well 
worth  study.  Apparently  contradictory  in  their 
nature,  they  exhibit  an  adaptation  which  is  at 
once  striking  and  of  divine  ordering. 

Ill  :  23  What  time.    When. 

Ill :  25  et  seq.  The  war  horse,  the  proud,  majestic  steed  of 
the  Arabian  deserts.  For  beauty  of  diction  the 
passage  is  unsurpassed. 


202  THE  BOOK  OF  JOB 

112 :  23, 24  Some  objection  has  been  made  to  these  lines  as 
descriptive  of  the  eagle,  because  the  eagle  does 
not  eat  carrion.  May  the  reference  not  be  simply 
to  the  animals  seized  upon  by  the  eagle  and  slain 
for  the  nourishment  of  its  young? 

113  :  2,  3  It  would  appear  that  the  voice  from  the  whirl- 
wind had  paused  for  a  time,  and  after  having 
given  Job  opportunity  to  consider  well  the  ways 
of  Wisdom,  Jehovah  is  represented  as  inquiring 
of  him  whether  he  still  wishes  to  contend  with 
the  Almighty.  Job  had  set  himself  up  as  a 
contender  with  God ;  he  longed  that  he  might  be 
permitted  to  plead  his  case  with  the  Almighty. 
After  a  pause,  which  need  not  be  considered  as 
being  of  long  duration,  Jehovah  inquires:  Job, 
are  you  still  of  the  same  mind,  and  do  you  wish 
to  carry  the  controversy  further  ?  Perhaps,  one 
so  ready  and  confident  in  his  contention,  and  in 
his  ability  to  pass  judgment,  is  able  also  to  answer 
his  own  arguments. 

113  : 5-8  Job's  reply  is  his  own  confession  of  penitence 
and  humiliation.  But  for  what?  Surely  not  to 
the  charge  of  sin  so  urgently  pressed  by  the 
friends,  nor  yet  because  he  accepts  the  view  of 
Elihu  that  his  affliction  is  for  the  purpose  of  dis- 
cipline and  warning.  Not  a  word  does  he  retract, 
not  a  single  claim  to  an  upright  life  does  he  give 
up.  Then  why  is  he  humiliated?  Is  it  not 
because  he  now  feels  himself  such  a  small  part  of 
God's  great  universe,  and  so  completely  unessen- 
tial to  the  working  out  of  His  plans  and  purposes, 
that  it  was  folly  indeed,  and  the  very  greatest 
presumption,  to  demand  of  God  a  reason  for  all 
His  doings?  Jehovah's  discourse  has  wrought  its 


THE  SPEECH  OF  THE  LORD  203 

purpose  of  bringing  him  face  to  face  with  Grod, 
not  in  greater  loyalty  than  before,  not  only  in 
conscious  unworthiness,  but  in  all  the  wonder 
and  beauty  of  His  power  and  majesty.  This  man, 
who  so  persistently  cried  out  for  vindication, 
whose  words  were  many,  and  spoken  with  no 
little  fervor,  when  now  given  an  opportunity  to 
question,  is  silent. 

"Once  have  I  spoken,  and  I  will  not  answer; 
Yea  twice,  but  I  will  proceed  no  further." 

113  :  9  See  107 : 5.  Also  compare  lines  10, 11  and  107 : 8, 9. 
In  reality  a  continuation  of  the  former  dis- 
course, being  the  same  thought  carried  one  step 
further. 

113  :  12  Judgment.    As  in  former  passages,  right. 

113  :  13  In  this  line  Jehovah   proposes  the  additional 

thought,  grounded,  however,  as  in  the  former 
case,  on  His  infinite  power  and  majesty.  The 
thought  may  be  stated  thus :  You  have  claimed 
a  pure  and  righteous  life ;  you  have  sought  vindi- 
cation from  the  charges  of  your  opponents,  and 
for  the  sake  of  self-justification  you  have  censured 
me  (literally,  have  held  me  to  be  wicked).  Is 
there  not  somewhere  a  common  ground  upon 
which  both  of  us  can  stand? 
113 :  14  et  seq.  The  ironical  appeal  to  Job  to  display  his 
power  is  in  keeping  with  the  thought  just 
expressed.  Job  must  be  convinced  that  in  him- 
self he  is  utterly  helpless,  and  that  a  Providence 
all-wise  must  also  be  omniscient  and  omnipotent. 

114  :  7    Behemoth.  The  Hebrew  word  untranslated,  which 

in  turn  is  supposed  to  be  taken  from  the  Egyptian 
p-ehe-maUf  river-ox.    In  all  probability  the  hip- 


204  THE  BOOK  OF  JOB 

popotamus  is  meant.    The  description  is  striking 

and  is  well  worth  study. 
114  :  11  Like  a  cedar.    Short,  thick,  and  very  firm,  yet  he 

moves  it  at  pleasure,  and  thus  proves  his  great 

strength. 
114 :  15  A  marked  manifestation  of  the  skill  and  power 

of  God. 

114  :  16  Sivord.    His  long,  bending  teeth,  or  perhaps  his 

tusk.    But  note  Genung's  translation  of  the  line 
and  meaning. 
114 :  23, 24    The   river  madly  rushes    on    and    engulfs 
everything  before  it,  but  he  is  not  startled. 

115  :  3    Leviathan.    The  crocodile.    In  all  ages  the  croco- 

dile has  been  regarded  as  one  of  the  most  for- 
midable of  animals.  It  is  here  described  in 
bold  imagery  as  one  of  the  wonderful  works  of 
God. 

115  :  12  For  thy  maidens.  That  is,  for  their  amuse- 
ment. 

115 :  17,  18  That  is,  the  first  attack  on  the  monster  and 
effort  to  capture  him  will  be  so  hazardous  that 
no  one  will  make  a  second  attempt. 

115  :  19  The  hope  of  taking  him. 

115  :  21  Fierce.    Desperate,  daring. 

115:22-116  :  1  Job  needed  to  be  taught  that  God's  uni- 
verse is  one,  and  if  the  beasts  were  by  their 
nature  under  His  control  and  care,  and  were  in 
every  way  indebted  to  their  Creator  and  boun- 
tiful Benefactor,  why  should  Job  complain 
against  a  Providence  he  could  not  understand, 
and  a  vast  and  comprehensive  scheme  of  things 
of  which  he  was  but  a  very  small  part? 

116  :  4    His  outer  garment.    His  skin. 
116  :  5    His  double  bridle.    His  jaws. 


job's  REPIiY  205 

116  :  8  Scales.  The  Hebrew  reads  shields^  which  is  more 
poetic.  The  crocodile  thus  has  an  armor  of  which 
he  is  proud ;  so  strong  is  it  that  it  is  almost  im- 
penetrable. 

116  :  14  His  breathings  in  the  sunshine  are  as  steam  in  the 
midst  of  flame.    Note  the  simile  in  the  next  line. 

116  :  24  Flakes  of  his  flesh.    The  heavy,  bunchy  portions 

of  his  flesh;   in  other  animals  soft,  but  in  the 
crocodile  firm  and  hard. 

117  :  11, 12    Wherever  he  has  lain,  or  wherever  he  goes, 

the  mud  is  marked  as  if  by  a  rough  and  pointed 
threshing  sledge. 

JOB'S  REPLY 

The  transformation  of  Job  is  now  complete.  God  is 
seen  in  the  whole  circle  of  his  attributes — his  power,  his 
wisdom,  his  goodness.  Quoting  apparently  the  words 
of  the  Lord  (see  107:6,  7),  he  confesses  that  he  is 
guilty,  for  he  has  uttered  things  which  he  did  not  under- 
stand. It  must  not  be  thought  for  a  moment  that  he  was 
pleading  guilty  to  the  charges  brought  against  him  by  his 
friends  and  Elihu.  His  answer  is,  indeed,  the  true  one, 
and  shows  how  his  whole  attitude  was  changed.  His 
desire  for  God  has  become  a  blessed  experience.  Before 
this  God  had  been  to  him  afar  off;  now  he  is  near  at 
hand.  He  has  learned  not  the  meaning  of  his  trial  and 
afflictions,  nor  the  reason  for  it,  but  he  has  learned  what 
is  infinitely  greater — that  God's  goodness  and  love  are 
not  less  universal  than  his  power  and  wisdom,  and  that 
therefore  Job  may  trust  when  he  cannot  see.  The  soul 
that  had  lost  its  moorings  and  was  adrift  on  the  high  seas 
of  trouble  and  inexplicable  suffering  is  now  resting  in  the 
calm  of  the  infinite  love  and  wisdom  of  God. 


206  THE  BOOK  OF  JOB 

In  thus  finding  God  Job  has  also  in  the  truest  sense 
found  himself.  The  bright,  white  light  of  his  new  expe- 
rience makes  the  past  seem  dark  indeed.  His  former 
knowledge  of  God  is,  in  his  thkiking,  that  which  is 
acquired  only  by  hearsay,  and,  compared  with  what 
he  now  possesses,  is  unsatisfactory  and  inadequate. 
His  capacity  for  God  is  greater  than  he  ever  dreamed. 
His  new  vision  has  cost  him  the  long  and  toilful  struggle 
up  the  mountain-side,  but  is  it  not  worth  to  him,  in  the 
larger  view  that  it  spreads  out  before  him  o/  himself  in 
the  plans  and  purposes  of  God,  all  that  it  cost  ? 

In  this  changed  attitude  of  obedient  and  childhlve  love, 
the  most  fitting  expression  that  he  could  give  would  be 
one  of  humiliation  and  self-abasement,  certainly  not  of 
exulting  victory.  The  repentance  and  confession  of  Job 
because  of  the  presence  and  revelation  of  God  were  not 
in  efiect  a  scorching  and  withering  of  his  life  and  spiritual 
nature.  The  very  reverse  is  the  truth  and  will  always  be 
the  truth.  The  knowledge  of  God  does  not  drive  us  far- 
ther from  him ;  it  draws  us  to  the  life  of  love  in  fellow- 
ship with  him,  and  in  so  doing  reveals  to  us  the  highest 
possibilities  of  our  nature. 

118  :  1  Almost  the  language  of  the  Lord  to  Elihu.  Job 
evidently  is  making  the  appUcation  here  to  him- 
self (see  following  line),  and  thus  acknowledges 
his  own  short-sightedness. 

118  :  5  How  difierent  his  spirit !  We  hear  no  more  about 
his  case,  or  his  cause,  or  his  right.  He  is  satisfied 
now  to  be  a  learner,  and  not  a  teacher. 

118  :  6  et  seq.  How  changed,  also,  was  Job's  conception 
of  God.  Before  this  struggle  he  had  heard  of 
God,  and  was  true  and  loyal  to  Him  in  his  serv- 
ice, "perfect  and  upright,  one  that  feared  God 


THE  EPILOGUE  207 

and  turned  away  from  evil."  But  now  his  eyes 
had  seen  Him,  his  spirit  was  satisfied  in  its  long- 
ing, and  in  the  presence  of  the  Infinite  he  rose  to 
his  true  place.    No  wonder  that  he  says, 

"  "Wherefore  I  abhor  myself,  and  repent 
In  dust  and  ashes." 


THE  EPILOGUE 

The  spiritual  reward,  which  is  also  the  truest  reward, 
has  already  come  to  Job  in  his  fuller  trust  in  God,  and  in 
the  richer  love  that  his  trust  has  inspired.  This  was 
accomplished  in  his  transformation,  and  was  the  outcome 
of  the  divine  presence.  As  belonging,  therefore,  to  his 
inner  hfe,  and  in  the  changed  relations  of  his  conscious 
regard  for  God,  it  is  fully  wrought  out  in  the  striking 
scene  which  closes  the  dramatic  part  of  the  poem. 

The  epilogue,  which  we  come  now  to  consider,  is  in 
story  form,  and  furnishes  the  fitting  objective  evidence 
of  Job's  victoiy  in  the  restoration  of  his  friends  and 
property.  At  the  same  time  it  concludes  with  becoming 
dignity  and  grace  the  situations  and  controversy  through 
which  all  the  characters  have  passed. 

First  of  all,  the  friends  are  reproved  for  not  having 
spoken  the  things  that  are  right.  In  trying  to  persuade 
Job  that  his  affliction  was  visited  upon  him  because  of 
his  sin,  they  were  wrong.  Moreover,  their  words  mis- 
represented God ;  their  views  of  Him  and  His  government 
over  men  were  narrow  and  selfish.  They  had  a  carefully 
formulated  creed,  aad  their  creed  was  to  them  in  this 
contention  more  imj)ortant  than  the  truth.  It  seemed 
more  vital  in  every  way  that  their  doctrine  should  be 


208  THE  BOOK  OF  JOB 

established  than  that  together  with  Job  they  might 
arrive  at  the  real  solution  of  their  difficulty. 

Elihu  has  passed  beyond  the  need  of  mention  in  this 
connection,  for  he  has  fallen  in  the  midst  of  his  own 
deliverances. 

Job  had  spoken  boldly,  and  as  he  himself  now  sees, 
rashly,  but  with  such  honesty  and  sincerity  that  his  one 
all-absorbing  purpose  and  one  all-embracing  prayer  was 
to  know  the  truth,  whatever  might  become  of  any  pre- 
conceived notions  he  may  have  held.  In  their  attitude 
towards  God,  the  friends  of  Job  were  servile ;  Job  was 
bold  in  his  faith  that  at  the  proper  time  God  would  fully 
satisfy  him.  Xeed  it  be  said  that  with  such  faith  God  is 
always  well  pleased?  Thus  had  Job  spoken  the  thing 
that  was  right. 

With  beautiful  and  telling  significance,  the  intercession 
of  Job  for  his  friends,  by  divine  appointment,  dismisses 
them  from  our  view.  How  it  must  have  reminded  them 
of  their  own  words  when  they  sought  to  convince  him 
that  he  might  hope  for  restoration  only  through  prayer 
and  repentance.    See  73  :  3-10. 

The  happy  and  prosperous  life  of  Job,  with  the  story 
of  which  the  epilogue  closes,  is  an  interesting,  though  it 
must  be  admitted,  subordinate,  part  in  this  final  picture 
of  our  hero.  Perhaps  to  most  readers  it  is  the  most 
essential  part,  because  it  is  the  only  evidence  they  have 
of  Job's  victory.  The  chains  of  physical  suffering  by 
which  he  was  held  captive  are  broken;  material  pros- 
perity returns  to  him  in  double  measure;  friends  and 
acquaintances  come  to  renew  their  former  attachment, 
and  sit  down  with  him  in  his  own  house  to  partake  of 
his  hospitality.  With  children  about  him,  a  joy  to 
him,  and  he  to  them,  the  patriarch  passes  on  to  a  serene 
and  happy  old  age— richer  not  only  in  the  things  the 


THE  EPILOGUE  209 

world  counts  as  riches,  but  in  the  knowledge  that  God  is 
Ms  true  and  abiding  Friend. 

Does  the  poet  indulge  in  a  long  and  final  eulogy?  It 
would  be  superfluous.  The  sneer  of  Satan  has  been  more 
than  answered ;  the  friends  have  been  dismissed  and  pro- 
nounced unworthy ;  only  God  and  Job  remain.  Eulogy 
could  not  be  more  impressive  than  the  few  simple  words 
found  at  the  close  of  this  marvelous  study  of  human 
struggle  and  achievement,  "So  Job  died,  being  old  and 
full  of  days." 

118  :  13  Ye.    The  friends  are  judged  by  the  Lord,  because 

their  words,  while  spoken  to  Job,  are  in  reality 
addressed  to  Him,  and  wrongly  interpret  His  ways 
and  pui*poses.  Their  spirit  was  selfish  and  nar- 
row, unkind  and  dogmatic.  Moreover,  in  their 
accusations  of  Job  they  were  wrong. 

On  the  other  hand,  Job  had  spoken  the  "  right," 
because  in  the  main  his  view  of  God  and  His 
ways  was  just  and  true.  In  the  struggle  of  his 
soul  through  the  night  of  his  affliction  towards 
the  light,  with  the  accusations  of  his  friends, 
who,  after  all,  were  not  friends,  constantly  ring- 
ing in  his  ears,  his  complaints  were  not  always 
those  of  one  thoroughly  submissive  to  the  Divine 
will,  nor  his  words  those  of  a  sweet  and  mild- 
tempered  spirit.  But  Job  was  right  and  his 
friends  were  wrong,  and  his  vindication  is  accord- 
ingly complete. 
118:21,22  Why  is  not  Elihu  mentioned?  What  has 
become  of  him  f 

119  :  1    Captivity.    The  affliction,  distress. 

119  :  9    Piece  of  money.    A  certain  weight  of  gold  or 
silver.    At  all  events,  an  unstamped  coin. 

14 


210  THE  BOOK  OF  JOB 

119 :  11-14  Compare  with  his  possessions  prior  to  his 
affliction. 

119  :  16, 17  The  names  of  Job's  three  daughters  seem  to 
indicate  beauty  and  refinement.  (See  line  18.) 
"Jemimah  denotes  dove^  or,  as  some  suppose, 
fair  as  the  day;  Kesiah,  cassia^  one  of  the  aro- 
matic spices  of  the  East ;  and  Keren-happuch, 
horn  of  beautiful  painV^ 

119  :  21  A  term  of  life  essentially  the  same  as  that  of  the 
later  patriarchal  period.  Compare  the  age  of 
Abraham,  Isaac,  Jacob,  and  Moses  at  their  death. 


INDEX  OF  FAMILIAR  LINES 


PAGE  AND  LINE 

Anb  there  the  weary  be  ^^t, 28  :  26 

As  the  sparks  fly  upward,^^    -       -       -       -       .       .       -     32 :  13 

Behold,  he  will  sla^  me,      -'' 51 :4 

Behold,  the  fear  of  the  Lord,  that  is  wisdom,         -       -       -  83  :  20 

But  he  linoweth  the  way  that  I  take, 74  :   9 

But  man  is  born  unto  trouble, 32: 12 

But  where  shall  wisdom  be  found  ? 82: 17 

Canst  thou  bind  the  cluster  of  the  Pleiades  ?        -       -       -    109  :  17 
Canst  thou  by  searching  find  out  God? 46:11 

Despise  not  thou  the  chastening  of  the  Almighty,     -       -     33  :  6 
Doth  Job  fear  God  for  nought  ? 24  :  10 

Hast  thou  considered  my  servant  Job  ? 24  :6 

Hath  the  rain  a  father  ? 109  :  11 

Have  pity  upon  me,  O  ye  my  friends,       -       -       .       -       -  64  :   3 

Hitherto  shalt  thou  come,  but  no  further,      -       -       -       -  108  :  5 

I  KNOW  that  my  Redeemer  liveth,     -       -       -       *      .       -64: 11 

I  know  that  thou  canst  do  all  things, 117  :  22 

I  would  not  live  alway,         -       -       -       -       -       _       .       -38 '4 
If  a  man  die,  shall  he  live  again? 53  :  6 

Lo,  THESE  are  but  the  outskirts  of  his  ways,  -       -       -       -     79  :  7 

Man  that  is  born  of  a  woman,    -       -       -       -       -       -       -52:5 

Miserable  comforters  are  ye  all, -       -57: 11 

My  days  are  swifter  than  a  weaver's  shuttle,         -       -       -     37  :  10 

Naked  was  I  born,         -       -       -       -       .       -       .       .       -25: 20 
No  doubt  but  ye  are  the  people, 47: 19 

Now  my  days  are  swifter  than  a  post,      -       -       -       -       =     42  :  20 

211 


212  INDEX  OF  FAMIIilAR  UNES 

PAGE  AND  LINE 

Oh,  that  I  knew  where  I  might  find  him,       -       -       -       -  73  :  14 

Shall  mortal  man  be  more  just  than  God  ?  -       -      -      -  31 :  12 

Skin  for  skin,  yea  all  that  a  man  hath,    -       -       -       -       -  26 :  10 

The  Lord  gave,  and  the  Lord  hath  taken  away,    -       -       -  25  :  21 

There  the  wicked  cease  from  troubling,  -       -       -       -       -  28  :  25 

They  that  plow  iniquity,       -       -       -       -       -       -       -       -30: 14 

Thou  Shalt  come  to  thy  grave  in  a  full  age,    -       -       -       -  34  :  1 

Touching  the  Almighty,  we  cannot  find  him  out,        -       -  107  :  1 

Where  wast  thou  when  I  laid  the  foundations  of  the 

earth? 107:10 

Who  giveth  songs  in  the  night, 101 :  14 


INDEX  OF  WORDS 


ABADDON,  78: 15. 
Acquaintance,  63: 12. 
Adam,  90:24. 
Adversary,  91:6. 
Alien,  63: 16. 

Beak,  41: 11;  109:20. 
Behemoth,  114:7. 
Bildad,  38: 18;  60: 20;  77: 15. 
Boils,  26: 18. 
Bottles,  93: 22;  110:4. 
Brethren,  63: 11. 
Byword,  59: 19. 

CAMEii,23:6;  25:8. 
Caravan,  35: 22. 
Chaldeans,  25: 7. 

Daysman,  43: 15. 

EiiiHU,  92:9. 

Eliphaz,30:l;  54:4;  70:12. 
Ethiopia,  83:1. 
Eyelids,  28: 10;  58:23;  116:15. 

Fire  of  God,  25:2. 
Friend,  35: 14;  36:17;  59:3;  63: 
23. 

Gold,  28:21;  74:10;  81:15;  S 
23,27;  83:2;  90:6. 

Hawk,  112: 15. 


Heaven,  65:10;  67:8;  71:22;  79: 
1,  5;  83:12;  105:7;  109:21; 
116:1. 

Horse,  111:25. 

Ikon,  81:16. 

Jemimah,  119: 16. 

Job,  24: 7;  27:13;  34:5;  40:20;  47: 

18;  57:9;  62:13;  67:14;  73:11; 

78:5;  113:4;  117:21. 
Jordan,  114:24. 
Judge,  74:4. 

Keren-happucjh,  119: 17. 
Keziah,  119: 17. 

Landmarks,  75: 6. 
Leviathan,  28 : 7 ;  115 : 3. 
Liar,  T7: 13;  97:10. 
Lion,  82:10;  110:8. 
Lord,  107:5;  113:9. 

Mazzaroth,  109: 19. 

Morning,  31:19;  38:8;  47:10;  76: 

19;  107:16;  108:7. 
Murderer,  76:11. 

Night,  31:3;  32:27;  65:15;  76:12. 

Onyx,  82:26. 
Ophir,  72:18;  82:25. 
Orion,  41:11;  109:18. 


213 


214 


INDEX  OF  WORDS 


Ostrich,  111:13. 

Ox,  23: 7;  24:24;  34:14. 

Pleiades,  41 :  11 ;  109 :  17. 
Potsherd,  26:19;  117:11. 

Rahab,  41:20;  79:4. 
Rush,  39:16. 

Sabeans,  24:25. 

Sapphire,  82:5,  26. 

Satan,  23:  21;  24:1. 

Sea,  37:23;   46:16;   79:3;    82:21; 

104:22;  107:18. 
Servant,  24: 26;  25:9;  29: 4;  37:1; 

63:17. 
Seven,  27:11;  33:10. 
Shaft,  81:21. 
Sheba,36:l. 

Sheep,  23:6;  25:3;  89:30. 
Sheol,  37: 17;  46: 14;  53: 3;  60: 12, 

18;  68:14;  76:25;  78:14. 
Signature,  91:5. 
Silver,  28:22;  72:20;  80:17;  81:1, 

14;  82:24. 
Spittle,  38:11. 
Stars,  28:8;   41:8;   71:18;   78:2; 

107:16. 


Stocks,  94:24. 

Storm,  105:2,21. 

Substance,  23: 5;  24: 14;  36: 7;  56: 

16;  66:10. 
Sword,  24:27;  33:1,12;  56:2;  64 

20;  80:13;  95:15;  103:5. 

Tema,  35: 24. 

Tent-cord,  31:21. 

Thunder,  79: 9;  83: 16;  109: 6;  113: 

15. 
Topaz,  83:1. 
Trouble,  29: 18;  32: 11;  33: 9;  52:6; 

80:4;  88:2;  109:1. 

Uz,  23:1. 

Vineyard,  76:23. 
Vision,  38:1;  95:7. 

Whirlwind,  107:5;  113:9. 
Wife,  26:22;  63:19;  89:9. 
Wild-ox,  111:5. 
Wisdom,  31:22;  82:17,30;  83:3; 

92:13;  96:23;  110:1;  112:15. 
Wrath,  92:1. 

ZOPHAR,  45:21;  65:1. 


DATE  DUE 

'^''^^-^^ 

DEMCO  38-297 

7 


The  bookVj^ot) :  w.th  an  introduction 

Prmceton  Theolog.cal  Semmary-Speer  L.brary 


1012  00043  8319 


